q ane vii. 4% κεκοιμημένων ἐγένετο. 21. " ἐπειδὴ yap δι ἀνθρώπου 6” θάνατος, 39.
+ > A ~ rSeei2r καὶ δι ἀνθρώπου " ἀνάστασις “vexpav: 22. "ὥσπερ γὰρ "ἐν τῷ 5 See ver .
rf > 4 , > , ἑ ο t x Gag tts a a , μμ Αδὰμ. πάντες ἀποθνήσκουσιν, "οὕτω “καὶ “ev τῷ Χριστῷ πάντες
ΧΙ 2, Xvi.
1; sexx. "ζωοποιηθήσονται: 23. ἕκαστος δὲ ἐν τῷ ἰδίω "τάγµατι: ἀπαρχὶ
fe hae, se og 3 5 ὃ bone τομ px?
Gal. iv.
29; Jas. ii. 26: Jo. v. 21, 26. ν Rom. iv. 17, vili. 11; Jo. v. 21; 4 Ki. v. 7. xiv 40.
1 Om, εγενετο all pre-Syrian witnesses.
the risen Christ with those sleeping in death, which was assumed by the word ἀπαρχή. It rests on the fact that Christ is the antitype of Adam, the medium of life to the race as Adam was of death. This parl. is resumed in vv. 46 ff., where it is applied to the nature of the resurrection body, as here to the universality of the resurrection. ‘These two passages form the complement of Rom. v. 12-21; the antithesis of Adam and Christ—who represent flesh, trespass, death and spirit, righteousness, life re- spectively—is thus extended over the entire career of the race viewed as a history of sin and redemption.—‘ For since through man (there is) death, through man also (there is) a resurrection of the dead’’: δι ἀνθρώπον, “ through a man (qua man)”—through human means or mediation. For ἐπειδὴ, quando- quidem (Cv.), see i. 21 f.; the first fact necessitated and shaped the second: man was the channel conveying death to his kind (Rom. v. 12), through the same channel the counter current must flow (Rom. v. 15, etc.).—This goes deeper than ἀπαρχή; Christ is the ἀρχή, the principle and root of resurrection-life (Col. i. 18).—‘* Through man” implies that Death is not, as philosophy sup- posed, a law of finite being or a necessity of fate; it is an event of history, a cala- mity brought by man upon himself and capable of removal by the like means. ---ὥσπερ γὰρ ἐν τῷ ᾿Αδὰμ κ.τ.λ.: “ For just as in the Adam all die, so also in the Christ all will be made alive”. The foregoing double 8 ἀνθρώπου opens out into ‘the (representative) Adam and Christ’”—the natural and spiritual, earthly and heavenly counterparts (45 ff.), the two types and founders of humanity, paralleled by ὥσπερ . . . καὶ οὕτως (cf. Rom. v. 12 ff.).—The stress of the com- parison does not lie on πάντες, as though the Ap. meant to say that ‘all (men)” will rise in Christ as certainly as they die in Adam (so, with variations, Or., ‘Cm., Cv., Μτ., Gd., Sm., ΕΙ., referring
U Vii. 145 2 aie 19; Gal. ii. 17; Eph. i. 4, iii. 11; Acts iv. 2. w .
Τ. η. 1 ΚΙ. iv. 10; 2 Ki. xxiii. 13. See -ξις,
2 Om. o NABD*K, 17, 67.**
to John v. 28 f., Acts xxiv. 15): as Bt. says, the absence of ἄνθρωποι tells against such ref. to the race (contrast Rom. ν. 12, 18), also the use of ζωοποιέω (see below). The point is that as death in all cases is grounded in Adam, so life in all cases is grounded in Christ (cf. John vi. 53, xi. 25)—no death without the one, no life without the other (Aug., Bg., Hf, Ed., Hn., Bt.). πάντες = οἱ πολλοί (Rom. v. 18 f.), as set in contrast with 6 els ἄνθρωπος.- Ζωοποίεω is narrower in ex- tension than ἐγείρω (20), since the latter applies to every one raised from the grave (15 f., 35); wider in intension, as it imports not the mere raising of the body, but restoration to “Πε” in the full sense of the term (Hf.; cf. 45, Rom. vi. 8, viii. 11; John ν. 21, vi. 63),—an ἀνάστασιν ζωῆς (John v. 29). A firm and broad basis is now shown to exist for the solid- arity between Christ and the holy dead (ot κεκοιμημένοι) affirmed in νετ. 20. Ver. 23. But ἀπαρχὴ implies differ- ence in agreement, distinction in order along with unity in nature and deter- mining principle. Hence the added quali- fication, ἕκαστος δὲ ἐν τῷ ἰδίῳ τάγµατι, κ.τελ.: ‘But each in his proper rank— Christ (as) firstfruit; thereafter, at His coming, the (people) of Christ”. taypa signifies a military division (cf. xiv. 40). There are two τάγματα (cf. Matt. xiii. 8) of the resurrection host; the Captain