Resurrection
20 But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. 21 For since by man came death, by Man also came the resurrection of the dead. 22 For as in Adam all die, even so in Christ all shall be made alive. 23 But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. 24 Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. 25 For He must reign till He has put all enemies under His feet. 26
6. Christ’s Resurrection is the first state in His complete triumph over evil (15:24–28)
Death is the last enemy to be destroyed, but the process of destruction was begun with the Resurrection of Christ. With His Resurrection the decisive battle was won and ultimate victory was assured. All that remains is the “mopping up” work. At the coming of Christ His people will be raised, all opposition to the rule of God will be abolished, and the kingdom will be delivered up to the Father.
“Then the end will come” is a reference to the termination of world history. It is debated whether there is an interval between Christ’s coming and the end. Robertson and Plummer conclude that it is not possible to say, for the Greek word for “then” “may introduce either what is subsequent or what is immediately consequent.” Those who argue for an interval ordinarily see this sequence in the resurrection of the dead: (1) Christ, “the firstfruits,” (2) believers in Christ “when he comes,” and (3) all the rest of mankind at “the end,” when the final judgment takes place. These interpreters commonly interpose the millennium between (2) and (3). It must be admitted that the text is not decisive on this matter. Hodge, who argues against an interval, says the text “marks the succession of certain events, but determines nothing as to the interval between them.” He adds, however, that “the natural impression is that nothing remains to be done after the resurrection before the end comes.” In other words, the coming is the end. Bruce thinks the context suggests that the interval is short. Fisher interprets “end” to mean “goal.” “The implication is that God has a goal toward which he is working in history. The decisive event in history was the Christ event, but the climactic event in which that event finds its consummation is the perfect rule of God.”
“The end” (or goal) is defined as the time (or event) “when he [Christ] delivers the kingdom to God the Father after destroying every [hostile] rule and every [hostile] authority and power” (RSV). “Destroying” is the translation of a Greek word that essentially means “to put out of work,” “make inoperative,” “render null and void.”
6. Christ’s Resurrection is the first state in His complete triumph over evil (15:24–28)
Death is the last enemy to be destroyed, but the process of destruction was begun with the Resurrection of Christ. With His Resurrection the decisive battle was won and ultimate victory was assured. All that remains is the “mopping up” work. At the coming of Christ His people will be raised, all opposition to the rule of God will be abolished, and the kingdom will be delivered up to the Father.
“Then the end will come” is a reference to the termination of world history. It is debated whether there is an interval between Christ’s coming and the end. Robertson and Plummer conclude that it is not possible to say, for the Greek word for “then” “may introduce either what is subsequent or what is immediately consequent.” Those who argue for an interval ordinarily see this sequence in the resurrection of the dead: (1) Christ, “the firstfruits,” (2) believers in Christ “when he comes,” and (3) all the rest of mankind at “the end,” when the final judgment takes place. These interpreters commonly interpose the millennium between (2) and (3). It must be admitted that the text is not decisive on this matter. Hodge, who argues against an interval, says the text “marks the succession of certain events, but determines nothing as to the interval between them.” He adds, however, that “the natural impression is that nothing remains to be done after the resurrection before the end comes.” In other words, the coming is the end. Bruce thinks the context suggests that the interval is short. Fisher interprets “end” to mean “goal.” “The implication is that God has a goal toward which he is working in history. The decisive event in history was the Christ event, but the climactic event in which that event finds its consummation is the perfect rule of God.”
“The end” (or goal) is defined as the time (or event) “when he [Christ] delivers the kingdom to God the Father after destroying every [hostile] rule and every [hostile] authority and power” (RSV). “Destroying” is the translation of a Greek word that essentially means “to put out of work,” “make inoperative,” “render null and void.”
6. Christ’s Resurrection is the first state in His complete triumph over evil (15:24–28)
Death is the last enemy to be destroyed, but the process of destruction was begun with the Resurrection of Christ. With His Resurrection the decisive battle was won and ultimate victory was assured. All that remains is the “mopping up” work. At the coming of Christ His people will be raised, all opposition to the rule of God will be abolished, and the kingdom will be delivered up to the Father.
“Then the end will come” is a reference to the termination of world history. It is debated whether there is an interval between Christ’s coming and the end. Robertson and Plummer conclude that it is not possible to say, for the Greek word for “then” “may introduce either what is subsequent or what is immediately consequent.” Those who argue for an interval ordinarily see this sequence in the resurrection of the dead: (1) Christ, “the firstfruits,” (2) believers in Christ “when he comes,” and (3) all the rest of mankind at “the end,” when the final judgment takes place. These interpreters commonly interpose the millennium between (2) and (3). It must be admitted that the text is not decisive on this matter. Hodge, who argues against an interval, says the text “marks the succession of certain events, but determines nothing as to the interval between them.” He adds, however, that “the natural impression is that nothing remains to be done after the resurrection before the end comes.” In other words, the coming is the end. Bruce thinks the context suggests that the interval is short. Fisher interprets “end” to mean “goal.” “The implication is that God has a goal toward which he is working in history. The decisive event in history was the Christ event, but the climactic event in which that event finds its consummation is the perfect rule of God.”
“The end” (or goal) is defined as the time (or event) “when he [Christ] delivers the kingdom to God the Father after destroying every [hostile] rule and every [hostile] authority and power” (RSV). “Destroying” is the translation of a Greek word that essentially means “to put out of work,” “make inoperative,” “render null and void.”