Глава 15

Again he spoke of the rise of our risen Lord, Who 1 Corinthians 15:5. appeared to Peter and the Twelve (Luke 24:34, 36, John 20:19, Matthew 28:9, 17, Mark 16:14); 1 Corinthians 15:6. appeared to over five hundred [five hundred] brethren at a time, many of whom remain to this day, when these words are spoken. And after 1 Corinthians 15:7. appeared to James and the Apostles... everyone, - that is, seventy-two, 1 Corinthians 15:8. - after all, he appeared to me, as the worst among the apostles (Acts 9:4). 1 Corinthians 15:11. So, whether I, the apostles, or we all preach this way... 1 Corinthians 15:12. about Christ... that... rose from the dead... How, therefore, do some of you say that... there is no resurrection of the dead? 1 Corinthians 15:13. If there is a resurrection of the dead... there is no 42, while the crucifixion was for this purpose, then – therefore – Christ 1 Corinthians 15:17. And your faith is in vain you are still in the same sins, for you did not receive cleansing from your unfaithfulness, although (though) you were buried in baptism with Him who died and rose again on the third day. And, therefore, according to your word (teaching), the deceased since there is no resurrection for them. 1 Corinthians 15:19. If in this only life, subject to persecution that have ever existed in the world. And if here we are tormented by fasting and persecution, and there we do not receive reward, if this is so, then “let us begin to eat and drink” (1 Cor. 15:32), taking advantage of at least the present, if, according to you, we have nothing else to receive except what is here. 1 Corinthians 15:20. But truly 44 Christ rose from the dead and became resurrection of all the dead. For just as Adam was the beginning of the death of all the living, so our Lord became the beginning of the life of all the dead (1 Cor. 15:21-22). And although they will come to life through revival (resurrection), each one turns out to be the same as he lives. 1 Corinthians 15:23. First 45 Christ, that is, Christ rose first; then... at His coming 1 Corinthians 15:24. Then the end comes when... he gives up... the Kingdom to God... to the Father, - not because the Son was not a King, for if the Father is a King, then the Son, as the Son of a King, is a King; since the Father will be the Head of the new Kingdom, and then in order he correctly placed the Son after the Father: when he abolishes, - continues, - all the bosses and the authorities, and the powers, and the leaders - the persecutors of the Gospel, and the evil forces of the father of hatred (the devil). 1 Corinthians 15:25. He must... reign until he puts away all his enemies, understand the physical and spiritual, 1 Corinthians 15:26. The last one death... will be destroyed - enemy 46 1 Corinthians 15:27. for he has put all things under his feet When 47 is said, everything is subordinated, he also said in one place: “all things have been handed over to Me by My Father” (Matthew 11:27). When he says: “To me... it is given,” then do not think that it is not given, otherwise you will falsely convey the saying: “everything that the Father has 48 is Mine... is” (John 16:15), and another: “everything that is Mine is Yours, and what is Yours is Mine” (John 17:10). So, he said this to us for the sake of the flesh, and not because it was so according to the Divine nature of the Son. 1 Corinthians 15:28. everything will be subordinated to Him... then it is obvious that everything is subject to Him, except the One who subjected everything to Him. And if it is obvious that you have subordinated everything to Him, as you said, my lord apostle, then how can you say: “When will everything be subject to Him?” But if everything is not subject to Him, then how can you say: “everything is subject to Him?” So, if everything is subordinate to Him, then how can you say: when... everything is subordinated 49 to Him, then the Son Himself 50 will be subject to Him who subordinated Him... everything? Who will dare to say: when everything is subject to the Son, then the Son will return and submit to the Father? After all, in almost the same way, the devil said to Him on the mountain: “all these kingdoms... and their glory... I will give to you, if, having fallen humbly, you will worship me” (Matthew 4:8-9). After all, if, after everything submits to Him, He Himself submits to Him, if, I say, this is so, then now He is not subordinate, and when everything submits to Him, then for this he will return and submit to the One who subordinated everything to Him. Moreover, when the Father subordinated everything to the Son, could not the Son Himself subordinate everything to Himself? The devil was able to subjugate all creatures with vain hope, but could the Son really not subjugate everything to Himself? True, although the reason for all this was humiliation, it is not such that when everything submits to Him, then the Son also submits to the Father, He Who, from the beginning of centuries, without change, abides with His Father through birth. We do not say that everything was not subordinate to Him, but that everything was subordinate to Him, and that everything was not subordinate to Him. Subject, of course, to His Divinity, which is why He said: “all... Yours... is Mine” (John 17:10), - (but) it will be subject to the flesh, which by its nature, of course, was in submission, and by the mercy of His grace He made it the subjugator of the highest and the lowest (Phil. 2:10). So, when this rebellious freedom is subject to the Son by the Father, then through Him and with Him it is also subject to the Father, may God be all in all, that is, for God to be between everything, as He Himself is and the place of everything, since even now He dwells secretly and in those who do not want, but in the end He will be in everyone already and openly: in Him the righteous will shine like the sun (Matthew 13:43), or even stronger than the sun, as far as human nature is able to perceive. Then he returns to his previous speech, saying: 1 Corinthians 15:29. What 51 will those who are baptized for the dead do 52 if the dead 53 do not rise? After all, if they do not resurrect, then what benefit does the one who baptizes receive? Why would you be baptized with him in baptism 54? 1 Corinthians 15:30. Why are we suffer persecution if there is no resurrection? In addition, in Ephesus they even threw me to the beasts: 1 Corinthians 15:32. what good is it to me would I have become food for beasts if I had not received the resurrection, as you claim? In that case while we are alive, if there is no promised life after decay. 1 Corinthians 15:33. Make no mistake in the footsteps of those who tell you so, for they spoil your pure souls 1 Corinthians 15:35. How is it that the dead rise [can rise]? In what body will they come? - for behold, their body already lies (in the ground), decayed and destroyed. He gives them a comparison with a seed that receives life through its death (1 Cor. 15:36). But the seed is not at all like a sprout from it, for you sow only bare grain (1 Cor. 15:37). 1 Corinthians 15:38. God clothes your seed body as He wants. And although he makes all seeds sprout, for “he gives to every seed his own body” (1 Cor. 15:38), however 1 Corinthians 15:39. not all flesh birds, animals and people are one and the same, so that everyone indifferently reaches this very resurrection, which was created by the hand of God and is promised resurrection, - and other flesh... of cattle, and birds, and fish, who are deprived of the same (resurrection). 1 Corinthians 15:40. The heavenly ones have other bodies, that is, those who perform heavenly works (movements and actions), who commit evil on earth; so a star surpasses a star in its light (1 Cor. 15:41). Thus those in heaven excel those on earth in raising the dead. So, 1 Corinthians 15:42. Bodies are sown in corruption, but are raised in incorruption. dishonor nakedness, but are resurrected in glory; I sit in weakness 1 Corinthians 15:44. The spiritual body is sown, but the spiritual body is raised, that is, he is sown in the likeness of the first Adam, but will rise again in the likeness of the Spiritual Adam. 1 Corinthians 15:48. What is an earthly man like? that is, one who is immersed in the affairs of the earth, – such are the earthly ones 56; and as the heavenly one was, such are 1 Corinthians 15:49. How... we wore... so we are prepared to wear in that resurrection And since the Greek sects did not agree with each other - there were those who denied the resurrection, and those who said that there is no soul - then it is also said against them: if there is no soul, as you claim, and yet there is truth in the law, then your law also testifies that there is a resurrection. Therefore, when you declare eternal corruption to this visible body, and since it is corruptible it cannot but possess indestructibility, then where will those who crucified themselves here for the sake of God receive their reward? After all, the soul, which could receive reward (according to you), does not exist; on the contrary, only the body exists, which you made the prey of eternal destruction. So, he says, here is the “mystery”, which is revealed to one’s own, and not to outsiders, that is, to believers who profess the resurrection, and not to philosophers who deny the resurrection of the dead. - He says this to those who wait for the coming (of Christ). - although only the righteous are resurrected into a renewal of glory, the bodies of sinners are also renewed, since they do not rise with the same sorrow and joy. This is what the words mean: 1 Corinthians 15:52. The dead will rise incorruptible, and we will be changed. 1 Corinthians 15:53. For this mortal body must put on the life without death, and this corruptible body must put on the glory of the incorruptible. 1 Corinthians 15:54. When... this mortal... and... perishable... puts on deathlessness... and incorruptibility... then the word that is written about this will be fulfilled: death is swallowed up in the victory of the resurrection (Is. 25:8). 1 Corinthians 15:55. Where [is] death... victory... is yours, which was from Adam to this day? And where [is] death... the sting... yours, which received its beginning from the fruit of the tree? ( Hos. 13:14 ). 1 Corinthians 15:56. The sting of sin is Law 58, which was entrusted to Adam and his descendants in paradise itself (Gen. 2:16–17). 1 Corinthians 15:57. But God's gracious gifts 59 gave us victory, despite all our guilt - not through us and not through the prophets as our saviors, but through Lord and our Jesus and Christ. Some translations omit these words. Verses omitted (1 Cor. 15:14–16). Greek: but now, but of course. In Greek: “as the last enemy, death is destroyed.” In Greek: “if he said.” In Greek: “all that the Father has.” Cheat. like all translations; Gregory of Nyssa: slav. and Russian: “will conquer”. Dr. translations are not read: “Son.” In Greek before this read: “otherwise”, “less”. Slav.: “will create”; Russian: "do". In Greek and Vulg. read: - “at all”, “not at all”, but in sire. There is no translation for this. Apparently, he means the baptism of the dead or for the dead, or the recipients and baptizers of the pagans who passed from moral death to life. Compare: Tertullian. Adv. Mage. V, 10. ed. Oehler. t. 2. p. 303. and Resurr. Saga. 48.ib. p. 530–531: pro mortuis tingui pro corporibus est tingui, mortuum enim corpus ostendimus. Quid facient qui pro corporibus baptizantur, si corpora non resurgunt?.. si autem et baptizantur quidam pro mortuis, videbimus, an ratione... Quid et ipsos baptizari ait, si non quae baptizantur corpora resurgunt?.. For more clarity, see Ambrosiastes ad h. 1.: The apostle gives an example of those who were so confident in the future resurrection that they were baptized even for the dead, if someone was anticipated (before baptism) by death; fearing that either to condemnation or not to be resurrected at all, the one who was not baptized would be baptized alive in the name of the dead... by this example the apostle does not approve of their act, but shows their firm faith in the resurrection. Epiphanius conveys this according to the tradition of the Corinthians (Haeres. 28, 6: ed. Ding. 2. 76–77). Saint Chrysostom ed. Oxon. r. 371) thinks that the Apostle Paul takes evidence of this from Jewish customs (1 Cor. 9:13), when one of the living was cleansed or washed for someone who was dying unclean. Saint Epiphanius refers to those (speaking of those) who were baptized just before death in order to inherit eternal life after death (Comely Comm. in. I. Cor. ad. h. I. p. 483–484). Finally, Saint John Chrysostom let us be baptized for the sake of the dead, that is, because of our bodies; Theodoret writes the same thing, why should one be baptized? Ecumenius, Theophylact, Pelagius call our flesh dead: since the soul does not die by this death... what is the need to baptize the flesh if it does not resurrect? (Migne. Seria Lat. t. 30.767). Saint Isidore Pelusiot (I. 1. Epist. 221) writes that we are baptized for bodies that are naturally dead, in the belief that they are prefigured into incorruption; Cosma Indus also writes something similar. (see Migne, ib. 765, not. a.) In Greek and Vulg. in verses 1 Corinthians 15:42–43 there is a unit everywhere. number, but in sir. (Valt.), like St. Ephraim. Literally from Greek: “early” and “fingerly”. There are three readings of this passage: – Ddef Vulg., Arm. in Amsterdam and Constantinople edition. on the field, Jerome, Augustine, almost all Minusk, Slavic, Russian, Holy Fathers, Greek, Syriac, Copt., Ethiopian, many codes, some. lat. fathers; one minus, Greek codex according to the testimony of Jerome and Augustine, Didim, Armenian, some. Ethiopian, and some lat. translations according to Jerome and Augustine. From this we see that the reading of the text by Saint Ephraim in this place does not correspond to any option and requires correction. Reading this text in Greek. translation of the works of Saint Ephraim (Opp. Graec. t. 3, p. 129, ed. Rom.) and interpretation on 1 Sol. Christ; then we, the living, will be caught up, but not before those, but with them, not without them, but together, in the clouds to meet the Lord in the air - they require amendment according to the second reading, corresponding to the sir. translation, but not Armenian. and not Vulg. (cm. quotes from Tischendorf to this place). In Greek like this: “the sting of death is sin, and the power of sin is the law”; also in sire. etc.. In Greek like this: “Thanks be to God, who gives us victory through the Lord. You might be interested in: