26 The last enemy that shall be destroyed is death.

27 For he hath put all things under his feet. But when he saith, th. All th things are put under him, it is manifest that he is excepted, which did put all things under him.

28 And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

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Psalm cx. 1., that he must hold the kingdom, until the Father shall have placed all enemies under his 26 feet. Sin being thus subdued, last of all the enemy death shall be destroyed; for (as the scripture saith in Psalm VIII. 6.) the Father hath subdued all things under his feet. But as to delivering up the kingdom, it is inferable from this passage, for when the Father saith that all things are subdued under him, it is evident from its being done by the Father's power, that it is with the exception of himself, who hath thus subdued all things under 28 Christ. And when therefore the Father shall have subdued all things under him, then Christ himself also, being in his human nature the Son of God, shall be manifestly subject to the Father who hath subjected all things to him, in order that God may be manifestly, in all respects, the source in all 29 things.) Because to revert to what I have before said of the pitiableness of our condition, since sin and death are unsubdued in this life, if the dead rise not at all, and it is consequently in respect of this life only that we have hopes in Christ as a Redeemer, what shall persons do as a proof of the

30 And why stand we in jeopardy every hour?

31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die.

80

31

33. Be not deceived: evil communications corrupt good manners.

PARAPHRASE.

accomplishment of their expectations, who, like us, have been baptized into the Christian faith in the character of dead persons rising to life? And if this is not done in the implied hope of a resurrection, why are they baptized in the character of dead persons rising to life? And I may also ask what rational motive can we apostles have for our conduct as preachers of the gospel on false testimony? Why do we encounter the danger of death every hour " by preaching it? I declare to you on the truth of the joy which I have on your account in relation to Christ Jesus our Lord, that I live in daily expecta"2 tion of dying by violence. If with only the bodily strength of a man I have, in consequence of my faith in the gospel, sustained at Ephesus an unequal and dreadful combat with men resembling wild beasts, what advantage is it to me to have done so, if dead persons are not raised? Nay, if this be true, the pursuit of intellectual objects is wholly unsatisfactory; let us eat and drink, and make the most we can of sensual enjoyments, for to-morrow, or at the latest in a few years, we must die. Be not I entreat you deceived into the adoption of such a line of conduct, or of the opinion on which it is

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33

34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

35 But some man will say, How are the dead raised up? and with what body do they come?

36 Thou fool, that which thou sowest is not quickened, except it die:

37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

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founded; rather reflecting that evil conversation is apt to corrupt settled habits of right thinking, be properly on your guard, and be not by what you hear misled from giving due credit to our testimony; for remember that some living among you profess ignorance of God, and therefore, by that misapplication of their reason, shew their insufficiency to decide on our testimony, or to guide your opinions: I say this to lead you to reflect on the shame which you would incur by having your opinions influenced by such persons.

But one of you who may be disposed to reason upon the subject, will say, In what manner are the dead to be raised; is it by a reunion of their decayed bodies, and if not, with what sort 36 of body do they return to life? To such an enquirer I would answer thus: inconsiderate man, not to have observed the analogy existing on this point in the manner in which the divine power operates in animating seed sown in the earth; consider that the seed which you sow is not animated 37 unless it first decay; also, that as to what you sow,

you do not sow the body that will appear when the

38 But God giveth it a body as it hath pleased him, and to every seed his own body.

39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

PARAPHRASE.

seed is animated, but a bare seed of wheat perhaps, 38 or of some of the other vegetables; but God gives to it a body to proceed from it according to the plan on which he has been pleased to arrange the creation, and so to every seed the proper body, 39 which varies in different vegetables. In animal bodies there is the same variety, the flesh of every animal body is not flesh of the same sort; but the flesh in the bodies of men is of one sort, in those of beasts of another, in those of fishes of another, 40 in those of birds of another. Besides this partial distinction in bodies which are in general similar, there is another much greater founded on their intended uses; and so, there are bodies adapted to heavenly purposes, and bodies adapted to earthly ones; but the uses of these being thus entirely different, their excellences also are so; hence the excellency of the heavenly bodies is wholly of one "kind, and that of the earthly ones of another. The heavenly bodies also differ from each other, as in the material creation the splendour of the sun is of one sort, and the splendour of the moon of an

42 So also is the resurrection of the dead tion; it is raised in incorruption:

It is sown in corrup

43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

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PARAPHRASE.

other, and the splendour of the stars of another; and even in these there is a distinction, for one star 42 differs from another in splendour. Similar in these two respects of the decay of the original body, and of the variety of the new, is the resurrection of the dead who, being intended for heaven, are to have heavenly bodies. There is in that case, a sowing made in a state subject to corruption, a raising in an incorruptible state; a sowing in a state void of honour, a raising in a state of glory; a sowing in a state of weakness, a raising in a state "of power: there is sown a body adapted to the soul in a state of animal existence, there is raised a body adapted to the soul in a state of spiritual existence (there is one kind of body adapted to the soul in a state of animal existence, and another, adapted to it in a state of spiritual existence). " And that of this kind will be the future body, may be inferred from what is written respecting Adam and Christ in the scriptures. There we read, "The first human being, the parent of mankind, was an intellectual principle in a state of animal existence; capable of communicating by natural