The reference to this institution is best seen in Ro IP*^: 'and if the firstfruit is holy, so is the lump,' where the allusion is to the heave-ofi'ering mentioned in Nu 15^^"-^ The Pauline argument is what Jowett has called ' an argument from tend- encies'— ' as the beginning is, so shall the comple- tion be ; as the cause is, so shall the efi'ect be ; as the part, so the whole' {Epp. of St. Paul to Thess., Gal., Rom., 1855, ii. 273). There is exegetical difficulty here, for dirapxv and pi^a seem to denote difierent phases of the argument ; but there is little doubt that St. Paul refers to the future when mankind shall be redeemed, a future that is fore- shadowed by the present conversion of individuals.
In the same manner other passages are to be interpreted, though they have not obvious refer- ences to Hebrew customs. In Ja V^ Christians of apostolic times are called dvapx'n tls, ' a kind of firstfruits.' From Clement of Rome's ^jo. ad Cor. xlii., Ave learn that the apostles, during their mis- sionary journeys, appointed their ' firstfruits,' Avhen
they had approved them, to be bishops and deacons ; and it is interesting to find that St. Paul mentions two men who Avere outstanding in their helpful- ness— Stephanas and Epsenetus. Thus 1 Co 16^' : ' Ye know the house of Stephanas, that it is the firstfruits of Achaia, and that they have set them- selves to minister unto the saints.' In Ro 16^ the same words are used, though here ' Achaia ' should be 'Asia,' i.e. proconsular Asia, with the addition of els XpLo-Tov. These men, Avith all likeminded, Avere the first-fruits of a new creation achieved by the spirit of Christianity, and they Avere the pledge of others Avho Avould follow their inspiring example.
In Rev 14'* the reference is to a specially favoured class Avho have been ' purchased from among men, the firstfruits unto God and unto the Lamb.' Ro 8^ speaks of Christians Avho have already been blessed by the Spirit, and Avho have the sure hope of a greater harvest of blessing Avhen mankind shall be fully sanctified.
The most notable passage is 1 Co 15^"- ^, Avhere Christ is called the ' Firstfruits.' There may be in V."" a reference to the offering of a sheaf of ripe corn on the second day of the Feast of Passover (cf. Lv 23^'*' ^^) ; but even Avithout that reference the exegesis is plain. Just as the first-fruits are the earnest of later harvesting, so the Resurrection of Christ is the guarantee of our resurrection. ' Christ is risen ! We are risen ! ', and we shall rise.
In the early Church the custom and doctrine of first-fruits were used to support the practice of levies on behalf of the priesthood (see Didache, § 13). Archibald Main.
FLESH (crcipl, Kpias). — Of the tAvo Avords rendered ' flesh ' in the EV of the NT, /cpeas is found only tAvice (Ro 14^1, 1 Co 8"), and in both cases applies to the flesh of slaughtered animals eaten as food. ffdpi occurs very frequently and in various signifi- cations, of which the following are the most im- portant.
1. Its most literal and primary meaning is the soft tissues of the living body, Avhether of men or beasts (1 Co 15^^ Rev 19^^), as distinguished from both the blood (1 Co 15=°) and the bones (Eph 5^ TR ; cf. Lk 243^).
2. As the chief constituent of the body, and that which gives it its visible form, ' flesh ' frequently indicates the whole body (Gal 4i3'-), Avhich it desig- nates, however, not as an organism (crQfia, 1 Co 12^-), but Avith reference to its characteristic material substance (2 Co 12^).
3. It is further employed, just as in the OT (Gn 2914 3727)^ to denote relationship due to natural origin through the physical fact of generation. Thus St. Paul describes Jesus Christ as ' born of the seed of David according to the flesh ' (Ro 1^), and refers to the JeAvish people as ' my kinsmen according to the flesh ' (9^), or even as ' my flesh ' (IP^). Similarly he calls Abraham ' our forefather according to the flesh ' (4^), and the author of Heb. characterizes natural fathers as ' the fathers of our flesh ' in contrast Avith God as ' the Father of spirits' (He 12^).
4. Again adpi, is used, in the same way as trcD/io, to designate the lower part of human nature in contrast Avith the higher part, Avithout any depre- ciation of the corporeal element being thereby intended. Thus 'flesh' is combined or contrasted Avith ' spirit' (Ro 2-^- 29, 1 Co 5^ 1 P S^^), as ' body ' is with 'soul' (Mt 10^) or 'spirit' (1 Co ^-\ Ja 2-^), apart from any idea of disparagement, and only by Avay of indicating the fact that man is a unity of matter and spirit, of a loAver part Avhich links him to the outer Avorld of Nature and a higher part Avhich brings him into relation Avith God, both of them being essential to the completeness of his personality (1 Co <o'^^• ^\ 2 Co 5i-»).
5. In many instances 'flesh' assumes a broader
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FLOOD
meanins:, being employed to denote human nature generally, usually, however, Avith a suggestion of its creaturely frailty and ■weakness in contrast with God Himself, or His Spirit, or His word. ' All flesh ' (Ac 2", 1 P r-"*) is equivalent to all mankind ; 'no flesh' (Ko 3-«, 1 Co 1-^ Gal 2i«) has the force of ' no mortal man.' Similar to this is the use of the fuller expression 'flesli and blood,' as when St. Paul says that he 'conferred not with flesh and blood' (Gal P**), and that 'our wrestling is not against flesh and blood' (Eph 6'-). That this use of ' flesh,' although pointing to human weakness, is free from any idea of moral taint, is sufficiently shown by the fact that it is employed to describe the human nature of Christ Himself (Jn 1", Ro P 9^ 1 Ti 3'6, He 2") by writers wlio are absolutely convinced of His sinlessness ( Jn 8^®, 1 Jn 3^ 2 Co 5-^ He 413 -26).