§56. VicToRY OVER DEATH, xv. 50-58, The second part of the argument of this chapter has now reached the same plat- form as the first (cf. §§ 51 and 54). The Resurrection of the Body, it has been shown, is an essential! part of the Divine world-plan and necessary to the fulfil- ment of God’s kingdom through Christ (20-27); and the transformation of the
q See ii. 7. . i800 2 Q aay 2 +! «ανν 5 τ Sea γε, 50. 51. ἰδοὺ μυστήριον ὑμῖν λέγω" πάντες μὲν ἲ οὐ
5 Rom. i. 231 κοιμηθησόμεθα,ὃ πάντες δὲ " ἀλλαγησόμεθα,Σ 52. ἐν " ἀτόμω, ἐν
™ «dnpovopet.!
Ba: Gel: iy. 20; Heb. i. 12 (Ps. ci. 26); Acts vi. 14; Lev. xxvii. 33. t Bibl. A.1.
1 κληρονοµησει: C*D*G, vg. cop. syrr. 10». µεν BC*D*.
ἕπαντες ov κοιμηθῃσομεθα παντες δε αλλαγησομεθα (as in T.R., om. only pev): BDbcKLP, etc., cop. syrr., Or., Cyr., Greg.-Nyss., Chr., Thdrt. So Tisch., Tr. txt., Al., R.V., W-H., El., Nestle.
παντες κοιµηθησοµεθα ov παντες δε αλλαγησομεθα: sy(A)CG, 17, Gr. codd. mentioned by Hier. and by Aug. So Lachm. and Tr. marg. A* reads παντες κοιµηθ. ob παντες κ.τ.λ., afterwards correcting ot to ov, but then inserting ov before κοιµηθ. as well.
παντες αναστησοµεθα ον παντες δε αλλαγ.: D*, def, vg. (omnes quidem resur- gemus [or resurgimus], sed non omnes immutabimur) ; latt. codd. mentioned by Hier., by Aug. and Pelag., Hil. Hier. writes (Ep. 119): ‘‘ Queritis quo sensu dictum sit et quomodo in 1 ad Cor. ep. Pauli apost. sit legendum: Omnes quidem dormiemus, non autem omnes immutabimur, an juxta quedam exemplaria: Non omnes dormiemus, omnes autem immutabimur; utrumque enim in Grecis codd. invenitur”. The Patristic authorities from the 3rd to the 5th century stood in doubt as to the true reading, and the Gr. MSS. then presented great confusion. Intrinsic considera- tions are decisive in favour of the T.R., in adopting which the Syrian edd. showed excellent judgment, The unusual position of ov (after παντες), and the fact that ov κοιµηθησ. appear to express an anticipation that failed of fulfilment, led to the shifting of the ov. αναστησοµεθα is a bold Western paraphrase. The reading of B and the T.R. alone agrees with Paul’s situation (cf. 1 Th. iv. 15), and with
the tenor of this passage. See note below.
cussion, see Tisch.®, ad loc., also W.H.
earthly into the heavenly, of the psychic into the pneumatic form of being, is in- volved in the present constitution of things and accords with the lines of de- velopment traceable in nature and revela- tion (36-49). In a word, P. holds the Christian resurrection to be grounded in the person and mission of Christ, as He is on the one hand the Son of God and mediatorial Head of His kingdom (24-28), and on the other hand the Second Adam and Firstborn of a spiritual humanity (22 f., 45-49). He finds the key to this great controversy, as to so many others, in the supremacy of Christ, the ‘‘one Lord, through whom are all things and we through Him” (viii). It remains for him only to state the practical conclusion of this reasoning (50), to describe our anticipated transformation and victory over death (51-57), and to urge his readers in this confidence to accomplish worthily their life’s work (58).
Ver. 50. Τοῦτο δέ pnp, ἀδελφοί (see note, vii. 29) introduces, with a pause, an emphatic reassertion of the ruling thought of the previous §—that of the oppo- sition between the psychic body of the First Adam and the spiritual body of the Second; manifestly the former is unfit for God’s heavenly kingdom—with the latter, it is assumed (48); cf. Luke xx.
For full textual evidence and dis-
, vol. ii., Ρ. 118.
34 ff., 1 John iii. 2 f.), we must be clothed to enter that diviner realm: ‘“ Flesh and blood cannot inherit God’s kingdom; nor indeed doth corruption (perishableness) inherit incorruption (imperishableness) ”’. The second assertion explicates the first: σὰρξ κ. αἷμα = φθορά (cf. 42, and note), since decay is inherent in our bodily nature; 6 ἔξω ἄνθρωπος διαφθείρεται (2 Cor. iv. 16; cf. Rom. vili. το f.). ‘Flesh’ is the matter and ‘‘ blood” the essence and life-vehicle of man’s present corporeity. Nature forbids eternal life in this earthly dress (cf. note on 46). “Inherit” points to the kingdom as the* right of the sons of God (Rom. viii. 17, etc.; cf. Matt. xxv. 34), but a heritage unrealised during the ‘‘ bondage of cor- ruption ”’ (see Rom. viii. 21 Π.). Another, but removeable, disability of “flesh and blood’’ appears in Matt. xvi. τ7.