John Chrysostom

"For He hath put all things in subjection under His feet. But when He saith, All things are put in subjection, it is manifest that He is excepted who did subject all things unto Him."

"And when all things have been subjected unto Him, then shall the Son also Himself be subjected unto Him that did subject all things unto Him."

And yet before he said not that it was the Father who "put things under Him," but He Himself who "abolishes." For "when He shall have abolished," saith he, "all rule and authority:" and again, "for He must reign until He hath put all His enemies under His feet." How then doth he here say, "the Father?"

And not only is there this apparent perplexity, but also that he is afraid with a very unaccountable fear, and uses a correction, saying, "He is excepted, who did subject all things unto Him," as though some would suspect, whether the Father might Himself not be subject unto the Son; than which what can be more irrational? nevertheless, he fears this.

How then is it? for in truth there are many questions following one upon another. Well, give me then your earnest attention; since in fact it is necessary for us first to speak of the scope of Paul and his mind, which one may find everywhere shining forth, and then to subjoin our solution: this being itself an ingredient in our solution.

What then is Paul's mind, and what is his custom? He speaks in one way when he discourses of the Godhead alone, and in another when he falls into the argument of the economy. Thus having once taken hold of our Lord's Flesh, he freely thereafter uses all the sayings that humiliate Him; without fear as though that were able to bear all such expressions. Let us see therefore here also, whether his discourse is of the simple Godhead, or whether in view of the incarnation he asserts of Him those things which he saith: or rather let us first point out where he did this of which I have spoken.

Then also he uses a correction, saying, "But when He saith, all things are put in subjection, it is evident that He is excepted who did subject all things unto Him," testifying even thence no small glory to the Only-Begotten. For if He were less and much inferior, this fear would never have been entertained by him. Neither is he content with this, but also adds another thing, as follows. I say, lest any should doubtingly ask, "And what if the Father hath not been 'put under Him?' this doth not at all hinder the Son from being the more mighty;" fearing this impious supposition, because that expression was not sufficient to point out this also, he added, going very much beyond it, "But when all things have been subjected unto Him, then shall the Son also Himself be subjected;" showing His great concord with the Father, and that He is the principle of all other good things and the first Cause, who hath begotten One so great in power and in achievements.

And that thou mayest learn that this is the reason of the things spoken, I would ask thee this question: Doth an additional "subjection" at that time befal the Son? And how can this be other than impious and unworthy of God? For the greatest subjection and obedience is this, that He who is God took the form of a servant. How then will He be "subjected?" Seest thou, that to take away the impious notion, he used this expression? and this too in a suitable though reserved sense? For he becomes a Son and a divine Person, so He obeys; not humanly, but as one acting freely and having all authority. Otherwise how is he co-enthroned? How, "as the Father raiseth up, even so He, whom He will?" How are "all things that the Father hath His," and all that He hath, the Father's? For these phrases indicate to us an authority exactly measured by that of Him that begat Him.

But what is this, "When He shall deliver up the kingdom?" The Scripture acknowledges two kingdoms of God, the one by appropriation, the other by creation. Thus, He is King over all, both Greeks and Jews and devils and His adversaries, in respect of His creation: but He is King of the faithful and willing and subject, in respect of His making them His own. This is the kingdom which is said also to have a beginning. For concerning this He saith also in the second Psalm, "Ask of Me, and I shall give Thee the heathen for Thine inheritance." Touching this also, He Himself said to His disciples, "All authority hath been given unto Me by My father," referring all to Him that begat Him, not as though of Himself He were not sufficient, but to signify that He is a Son, and not unbegotten. This kingdom then He doth "deliver up," i.e., "bring to a right end."

"What then," saith one, "can be the reason why He spake nothing of the Spirit?" Because of Him he was not discoursing now, nor doth he confound all things together. Since also where he saith, "There is one God the Father, and one Lord Jesus," undoubtedly not as allowing the Spirit to be inferior, is he therefore silent, but because for the time it was not urgent, he so expressed himself. For he is wont also to make mention of the Father only, yet we must not therefore cast out the Son: he is wont to speak also of the Son and of the Spirit only, yet not for this are we to deny the Father.

But what is, "that God may be all in all?" That all things may be dependent upon Him, that none may suppose two authorities without a beginning, nor another kingdom separated off; that nothing may exist independent of him. For when the enemies shall be lying under the feet of the Son, and He having them cast under His feet be at no variance with His Father, but at concord with Him in entire perfection, then He shall Himself "be all in all."

But some say that he spake this to declare the removal of wickedness, as though all would yield thenceforth and none would resist nor do iniquity. For when there is no sin, it is evident that "God shall be all in all."

He takes in hand again another topic, establishing what he said at one time from what God doeth, and at another from the very things which they practice. And this also is no small plea for the defence of any cause when a man brings forward the gainsayers themselves as witnessing by their own actions what he affirms. What then is that which he means? Or will ye that I should first mention how they who are infected with the Marcionite heresy pervert this expression? And I know indeed that I shall excite much laughter; nevertheless, even on this account most of all I will mention it that you may the more completely avoid this disease: viz., when any Catechumen departs among them, having concealed the living man under the couch of the dead, they approach the corpse and talk with him, and ask him if he wishes to receive baptism; then when he makes no answer, he that is concealed underneath saith in his stead that of course he should wish to be baptized; and so they baptize him instead of the departed, like men jesting upon the stage. So great power hath the devil over the souls of careless sinners. Then being called to account, they allege this expression, saying that even the Apostle hath said, "They who are baptized for the dead." Seest thou their extreme ridiculousness? Is it meet then to answer these things? I trow not; unless it were necessary to discourse with madmen of what they in their frenzy utter. But that none of the more exceedingly simple folk may be led captive, one must needs submit to answer even these men. As thus, if this was Paul's meaning wherefore did God threaten him that is not baptized? For it is impossible that any should not be baptized henceforth, this being once devised: and besides, the fault no longer lies with the dead, but with the living. But to whom spake he, "Unless ye eat My flesh, and drink My Blood, ye have no life in yourselves?" To the living, or to the dead, tell me? And again, "Unless a man be born again of water and of the Spirit, he cannot see the kingdom of God." For if this be permitted, and there be no need of the mind of the receiver nor of his assent while he lives, what hinders both Greeks and Jews thus to become believers, other men after their decease doing these things in their stead?

But not to prolong fruitless toil in cutting asunder their petty spiders' webs, come let us unfold unto you the force of this expression. What then is Paul speaking of?

But first I wish to remind you who are initiated of the response, which on that evening they who introduce you to the mysteries bid you make; and then I will also explain the saying of Paul: so this likewise will be clearer to you; we after all the other things adding this which Paul now saith. And I desire indeed expressly to utter it, but I dare not on account of the uninitiated; for these add a difficulty to our exposition, compelling us either not to speak clearly or to declare unto them the ineffable mysteries. Nevertheless, as I may be able, I will speak as through a veil.

As thus: after the enunciation of those mystical and fearful words, and the awful rules of the doctrines which have come down from heaven, this also we add at the end when we are about to baptize, bidding them say, "I believe in the resurrection of the dead," and upon this faith we are baptized. For after we have confessed this together with the rest, then at last are we let down into the fountain of those sacred streams. This therefore Paul recalling to their minds said, "if there be no resurrection, why art thou then baptized for the dead?" i.e., the dead bodies. For in fact with a view to this art thou baptized, the resurrection of thy dead body, believing that it no longer remains dead. And thou indeed in the words makest mention of a resurrection of the dead; but the priest, as in a kind of image, signifies to thee by very deed the things which thou hast believed and confessed in words. When without a sign thou believest, then he gives thee the sign also; when thou hast done thine own part, then also doth God fully assure thee. How and in what manner? By the water. For the being baptized and immersed and then emerging, is a symbol of the descent into Hades and return thence. Wherefore also Paul calls baptism a burial, saying, "Therefore we are buried with Him by baptism into death." By this he makes that also which is to come credible, I mean, the resurrection of our bodies. For the blotting out sins is a much greater thing than the raising up of a body. And this Christ declaring, said, "For whether is easier to say, Thy sins are forgiven, or to say, Take up thy bed, and walk?" "The former is the more difficult," saith He, "but since ye disbelieve it as being hidden, and make the easier instead of the more difficult the demonstration of my power, neither will I refuse to afford you this proof." Then saith He to the paralytic, "Arise, take up thy bed, and go unto thy house."

"And how is this difficult," saith one, "when it is possible to kings also and rulers? For they too forgive adulterers and homicides." Thou art jesting, O man, who sayest these things. For to forgive sins with God only is possible. But rulers and kings, whether it is adulterers whom they forgive or homicides, release them indeed from the present punishment; but their sin they do not purge out. Though they should advance to offices them that have been forgiven, though they should invest them with the purple itself, though they should set the diadem upon their heads, yet so they would only make them kings, but could not free them from their sin. It being God alone who doeth this; which accordingly in the Layer of Regeneration He will bring to pass. For His grace touches the very soul, and thence plucks up the sin by the root. Here is the reason why he that hath been forgiven by the king may be seen with his soul yet impure, but the soul of the baptized no longer so, but purer than the very sun-beams, and such as it was originally formed, nay rather much better than that. For it is blessed with a Spirit, on every side enkindling it and making its holiness intense. And as when thou art recasting iron or gold thou makest it pure and new once more, just so the Holy Ghost also, recasting the soul in baptism as in a furnace and consuming its sins, causes it to glisten with more purity than all purest gold.

Further, the credibility of the resurrection of our bodies he signifies to thee again from what follows: viz., that since sin brought in death, now that the root is dried up, one must not after that doubt of the destruction of the fruit. Therefore having first mentioned "the forgiveness of sins," thou dost next confess also "the resurrection of the dead;" the one guides thee as by hand on to the other.

Yet again, because the term Resurrection is not sufficient to indicate the whole: for many after rising have again departed, as those in the Old Testament, as Lazarus, as they at the time of the crucifixion: one is bid to say, "and the life everlasting," that none may any longer have a notion of death after that resurrection.

These words therefore Paul recalling to their minds, saith, "What shall they do which are baptized for the dead?" "For if there be no resurrection," saith he, "these words are but scenery. If there be no resurrection, how persuade we them to believe things which we do not bestow?" Just as if a person bidding another to deliver a document to the effect that he had received so much, should never give the sum named therein, yet after the subscription should demand of him the specified monies. What then will remain for the subscriber to do, now that he hath made himself responsible, without having received what he admitted he had received? This then he here saith of those who are baptized also. "What shall they do which are baptized," saith he, "having subscribed to the resurrection of dead bodies, and not receiving it, but suffering fraud? And what need was there at all of this confession, if the fact did not follow?"

"Why do we also stand in jeopardy every hour? I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily."

See again whence he endeavors to establish the doctrine, from his own suffrage: or rather not from his only, but from that also of the other apostles. And this too is no small thing; that the teachers whom you produce were full of vehement conviction and signified the same not by words only, but also by very deeds. Therefore, you see, he doth not say simply, "we are persuaded," for this alone was not sufficient to persuade them, but he also furnishes the proof by facts; as if he should say, "in words to confess these things haply seems to you no marvel; but if we should also produce unto you the voice which deeds send forth, what can ye have to say against that? Hear ye then, how by our perils also day by day we confess these things?" And he said not "I," but "we," taking along with him all the apostles together, and thereby at once speaking modestly and adding credibility to his discourse.

For what can ye have to say? that we are deceiving you when we preach these things, and that our doctrines come of vain-glory? Nay, our perils suffer you not to pass such a sentence. For who would choose to be in continual jeopardy to no purpose and with no effect? Wherefore also he said, "Why do we also stand in jeopardy every hour?" For if one should even choose it through vain-glory, such his choice will be but for once and again, not all his life long, like ours. For we have assigned our whole life to this purpose.

"I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily:" by glorying here, meaning their advancement. Thus since he had intimated that his perils were many, lest he might seem to say this by way of lamentation, "far from grieving," saith he, "I even glory in suffering this for your sake." And doubly, he saith, he takes delight in it, both as being in jeopardy for their sakes and as beholding their proficiency. Then doing what is usual with him, because he had uttered great things, he refers both to Christ.

But how doth he "die daily?" by his readiness and preparation for that event. And wherefore saith he these words? Again by these also to establish the doctrine of the resurrection. "For who would choose," saith he, "to undergo so many deaths, if there be no resurrection nor life after this? Yea, if they who believe in the resurrection would scarcely put themselves in jeopardy for it except they were very noble of heart: much more would not the unbeliever (so he speaks) choose to undergo so many deaths and so terrible." Thus, see by degrees how very high he mounts up. He had said, "we stand in jeopardy," he added, "every hour," then, "daily," then, "I not only 'stand in jeopardy,'" saith he, but "I even 'die:'" he concludes accordingly by pointing out also what kind of deaths they were.

"If after the manner of men I fought with beasts at Ephesus, what doth it profit me?"

What is, "if after the manner of men?" "As far as pertains to men I fought with beasts: for what if God snatched me out of those dangers? So that I am he who ought most to be in care about these things; I, who endure so great dangers and have not yet received any return. For if no time of recompense is at hand, but our reward is shut up in this present world, ours is the greater loss. For ye have believed without jeopardy, but we are slaughtered every day."

But all these things he said, not because he had no advantage even in the very suffering, but on account of the weakness of the many, and to establish them in the doctrine of the resurrection: not because he himself was running for hire; for it was a sufficient recompense to him to do that which was pleasing to God. So that when he adds, "If in this life only we have hoped in Christ, we are of all men most pitiable," it is there again for their sakes, that he might by the fear of this misery overthrow their unbelief of the resurrection. And in condescension to their weakness, he thus speaks. Since in truth, the great reward is to please Christ at all times: and apart from the recompense, it is a very great requital to be in jeopardy for His sake.

"If the dead are not raised, let us eat and drink for to-morrow we die."

This word, be sure, is spoken in mockery: wherefore neither did he bring it forward of himself, but summoned the prophet of loftiest sound, Isaiah, who discoursing of certain insensible and reprobate persons made use of these words, "Who slay oxen and kill sheep to eat flesh and drink wine; who say, Let us eat and drink, for to-morrow we die. These things are revealed to the ears of the Lord of Hosts, and this iniquity shall not be forgiven you, till ye die." Now if then they were deprived of pardon who spake thus, much more in the time of Grace.

"Awake up righteously and sin not."

As if he were speaking to drunkards and madmen. For suddenly to cast every thing out of their hands, was the part of drunkards and madmen, in not seeing any longer what they saw nor believing what they had before confessed. But what is, "righteously?" with a view to what is profitable and useful. For it is possible to awake up unrighteously, when a man is thoroughly roused up to the injury of his own soul. And well did he add, "sin not," implying that hence were the sins of their unbelief. And in many places he covertly signifies this, that a corrupt life is the parent of evil doctrines; as when he saith, "The love of money is a root of all kinds of evil, which some reaching after, have been led astray from the faith." Yea, and many of those who are conscious of wickedness and would fain not pay its penalty are by this fear damaged also in their faith concerning the resurrection: even as they who do very virtuously desire even daily to behold it.

"For some have no knowledge of God; I speak this to move you to shame."

See how again he transfers his accusations to others. For he said not, "Ye have no knowledge," but, "some have no knowledge." Because disbelieving the resurrection is the temper of one not fully aware that the power of God is irresistable and sufficient for all things. For if out of the things which are not He made the things that are, much more will He be able to raise again those which have been dissolved.

And because he had touched them to the quick and exceedingly mocked them, accusing them of gluttony, of folly, of madness; mitigating those expressions, he saith, "I speak to move you to shame," that is, to set upright, to bring back, to make you better, by this shame of yours. For he feared lest if he cut too deep, he should cause them to start away.

Gentle and lowly as the apostle is to a great degree every where, he here adopts a style rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, "Since by man came death, by man came also the resurrection of the dead;" but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, "but perhaps ye will say," but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both they on their part made a question, saying, "How is that which hath been dissolved raised up?" and, "with what manner of body do they come?" But what means, "with what manner of body?" It is as if they had said, "with this which hath been wasted, which hath perished, or with some other?"

Then, to point out that the objects of their enquiry are not questionable but admitted points, he at once meets them more sharply, saying, "Thou foolish one, that which thou thyself sowest is not quickened, except it die." Which we also are wont to do in the case of those who gainsay things acknowledged.

And wherefore did he not at once appeal to the power of God? Because he is discoursing with unbelievers. For when his discourse is addressed to believers, he hath not much need of reasons. Wherefore having said elsewhere, "He shall change the body of your humiliation, that it may be fashioned like to the body of his glory," and having indicated somewhat more than the resurrection, he stated no analogies, but instead of any demonstration, brought forward the power of God, going on to say, "according to the working whereby He is able to subject all things to Himself." But here he also urges reasons. That is, having established it from the Scriptures, he adds also in what comes after, these things over and above, with an eye to them who do not obey the Scriptures; and he saith, "O foolish one, that which Thou sowest:" i.e., "from thyself thou hast the proof of these things, by what thou doest every day, and doubtest thou yet? Therefore do I call thee foolish because of the things daily done by thine own self thou art ignorant, and being thyself an artificer of a resurrection, thou doubtest concerning God." Wherefore very emphatically he said, "what Thou sowest," thou who art mortal and perishing.

And see how he uses expressions appropriate to the purpose he had in view: thus, "it is not quickened," saith he, "except it die." Leaving, you see, the terms appropriate to seed, as that "it buds," and "grows," and "is dissolved," he adopts those which correspond to our flesh, viz. "it is quickened," and, "except it die;" which do not properly belong to seeds, but to bodies.

And he said not, "after it is dead it lives," but, which is a greater thing, "therefore it lives, because it dies." Seest thou, what I am always observing, that he continually gives their argument the contrary turn? Thus what they made a sure sign of our not rising again, the same he makes a demonstration of our rising. For they said, "the body rises not again, because it is dead." What then doth he, retorting their argument, say? "Nay, but unless it died, it could not rise again: and therefore it rises again, because it died." For as Christ more clearly signifies this very thing, in the words, "Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it beareth much fruit:" thence also Paul, drawing this example, said not, "it doth not live," but, "is not quickened;" again assuming the power of God and showing that not the nature of the ground, but God Himself, brings it all to pass.

And what can be the reason that he did not bring that forward, which was more akin to the subject: I mean, the seed of mankind? (For our generation too begins from a sort of decay, even as that of the corn.) Because it was not of equal force, but the latter was a more complete instance: for he wants a case of something that perished entirely, whereas this was but a part; wherefore he rather alleges the other. Besides, that proceeds from a living body and falls into a living womb; but here it is no flesh, but the earth into which the seed is cast, and into the same it is dissolved, like the body which is dead. Wherefore on this account too the example was more appropriate.

"And he who soweth, soweth not that body that shall be."

For the things before spoken meet the question, "how they are raised;" but this, the doubt, "with what manner of body they come." But what is, "thou sowest not that body which shall be?" Not an entire ear of corn, nor new grain. For here his discourse no longer regards the resurrection, but the manner of the resurrection, what is the kind of body which shall rise again; as whether it be of the same kind, or better and more glorious. And he takes both from the same analogy, intimating that it will be much better.

But the heretics, considering none of these things, dart in upon us and say, "one body falls and another body rises again. How then is there a resurrection? For the resurrection is of that which was fallen. But where is that wonderful and surprising trophy over death, if one body fall and another rise again? For he will no longer appear to have given back that which he took captive. And how can the alleged analogy suit the things before mentioned?" Why, it is not one substance that is sown, and another that is raised, but the same substance improved. Else neither will Christ have resumed the same body when He became the first-fruits of them that rise again: but according to you He threw aside the former body, although it had not sinned, and took another. Whence then is that other? For this body was from the Virgin, but that, whence was it? Seest thou to what absurdity the argument hath come round? For wherefore shows He the very prints of the nails? Was it not to prove that it is that same body which was crucified, and the same again that rose from the dead? And what means also His type of Jonah? For surely it was not one Jonah that was swallowed up and another that was cast out upon dry land. And why did He also say, "Destroy this temple, and in three days I will raise it up?" For that which was destroyed, the same clearly He raised again. Wherefore also the Evangelist added, that "He spake of the temple of His body."

What is that then which he saith, "Thou sowest not the body that shall be?" i.e. not the ear of corn: for it is the same, and not the same; the same, because the substance is the same; but not the same, because this is more excellent, the substance remaining the same but its beauty becoming greater, and the same body rising up new. Since if this were not so, there were no need of a resurrection, I mean if it were not to rise again improved. For why did He at all pull down His house, except He were about to build it more glorious?

This now, you see, he said to them who think that it is utter corruption. Next, that none again might suspect from this place that another body is spoken of, he qualifies the dark saying, and himself interprets what he had spoken, not allowing the hearer to turn his thoughts from hence in any other direction. What need is there then of our reasonings? Hear himself speaking, and explaining the phrase, "Thou sowest not the body that shall be." For he straightway adds, "but a bare grain, it may chance of wheat, or of some other kind;" i.e., it is not the body that shall be; not so clothed, for instance; not having a stalk and beard, but "a bare grain, it may chance of wheat, or of some other kind."

"But God giveth it a body even as it pleased Him."

"Yes," saith one, "but in that case it is the work of nature." Of what nature, tell me? For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain. Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, "God giveth it a body as it pleased Him." Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God.

"And to each seed a body of its own." Where then is the alien matter which they speak of? For He giveth to each "his own." So that when he saith, "Thou sowest not that which shall be," he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious. For "to each of the seeds," saith he, "a body of its own."

From hence in what follows, he introducing also the difference of the resurrection which shall then be. For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor. For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior. Wherefore also he added, "to each seed a body of its own."

However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, "But each in his own order." But he brings it out here also more clearly.

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

"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."

And what means he by these expressions? Wherefore from the resurrection of the body did he throw himself into the discourse of the stars and the sun? He did not throw himself out, neither did he break off from his purpose; far from it: but he still keeps to it. For whereas he had established the doctrine concerning the resurrection, he intimates in what follows that great will be then the difference of glory, though there be but one resurrection. And for the present he divides the whole into two: into "bodies celestial," and "bodies terrestrial." For that the bodies are raised again, he signified by the corn: but that they are not all in the same glory, he signifies by this. For as the disbelief of the resurrection makes men supine, so again it makes them indolent to think that all are vouchsafed the same reward. Wherefore he corrects both. And the one in the preceding verses he had completed; but this he begins now. And having made two ranks, of the righteous and of sinners, these same two he subdivides again into many parts, signifying that neither righteous nor sinners shall obtain the same; neither righteous men, all of them, alike with other righteous, nor sinners with other sinners.

Now he makes, you see, first, one separation between righteous and sinners, where he says, "bodies celestial, and bodies terrestrial:" by the "terrestrial" intimating the latter, and by the "celestial," the former. Then farther he introduces a difference of sinners from sinners, saying, "All flesh is not the same flesh, but there is one flesh of fishes, another of birds, and another of beasts." And yet all are bodies; but some are in more, and some in lesser vileness. And that in their manner of living too, and in their very constitution.

And having said this, he ascends again to the heaven, saying, "There is one glory of the sun, and another glory of the moon." For as in the earthly bodies there is a difference, so also in the heavenly; and that difference no ordinary one, but reaching even to the uttermost: there being not only a difference between sun and moon, and stars, but also between stars and stars. For what though they be all in the heaven? yet some have a larger, others a less share of glory. What do we learn from hence? That although they be all in God's kingdom, all shall not enjoy the same reward; and though all sinners be in hell, all shall not endure the same punishment.

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

What sayest thou? Is not "this" body spiritual? It is indeed spiritual, but that will be much more so. For now oftentimes both the abundant grace of the Holy Ghost flies away on men's committing great sins; and again, the Spirit continuing present, the life of the flesh depends on the soul: and the result in such a case is a void, without the Spirit. But in that day not so: rather he abides continually in the flesh of the righteous, and the victory shall be His, the natural soul also being present.

For either it was some such thing which he intimated by saying, "a spiritual body," or that it shall be lighter and more subtle and such as even to be wafted upon air; or rather he meant both these. And if thou disbelieve the doctrine, behold the heavenly bodies which are so glorious and (for this time) so durable, and abide in undecaying tranquillity; and believe thou from hence, that God can also make these corruptible bodies incorruptible and much more excellent than those which are visible.

"So also it is written, the first man Adam became a living soul: the last Adam became a life-giving Spirit."

And yet the one indeed is written, but the other not written. How then said He, "it is written?" He modified the expression according to the issue of events: as he is wont continually to do: and indeed as it is the way of every prophet. For so Jerusalem, the prophet said, should be "called a city of righteousness;" yet it was not so called. What then? Did the prophet speak false? By no means. For he is speaking of the issue of events. And that Christ too should be called Immanuel; yet was he not so called. But the facts utter this voice; so also here, "the last Adam became a life-giving Spirit."

And these things he said that thou mayest learn that the signs and pledges both of the present life and of that which is to come have already come upon us; to wit, of the present life, Adam, and of the life to come, Christ. For since he sets down the better things as matters of hope, he signifies that their beginning hath already come to pass, and their root and their fountain been brought to light. But if the root and the fountain be evident to all, there is no need to doubt of the fruits. Wherefore he saith, "The last Adam became a life-giving Spirit." And elsewhere too, He "shall quicken your mortal bodies through His Spirit that dwelleth in you." It is the Spirit's work then to quicken.

Further, lest any should say, "why are the worse things the elder? and why hath the one sort, to wit, the natural, come to pass not merely as far as the first-fruits, but altogether; the other as far as the first-fruits only?"-he signifies that the principles also of each were so ordered.

"As is the earthy, such are they also that are earthy:" so shall they perish and have an end. "As is the heavenly, such are they also that are heavenly:" so shall they abide immortal and glorious.

What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death. Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection? "For having, as I said before, the beginning and the head," so he speaks, "doubt not of the whole body."

Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam. Therefore neither did he simply say, "of the earth," but "earthy," i.e., "gross, nailed down to things present:" and again with respect to Christ the reverse, "the Lord from heaven."

But if any should say, "therefore the Lord hath not a body because He is said to be 'from heaven,'" although what is said before is enough to stop their mouths: yet nothing hinders our silencing them from this consideration also: viz. what is, "the Lord from heaven?" Doth he speak of His nature, or His most perfect life? It is I suppose evident to every one that he speaks of His life.

"As we have borne the image of the earthy," i.e., as we have done evil, "let us also bear the image of the heavenly," i.e., let us practise all goodness.

But besides this, I would fain ask thee, is it of nature that it is said, "he that is of the earth, earthy," and, "the Lord from heaven?" "Yea," saith one. What then? Was Adam only "earthy," or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls "soul," and "spirit?" Every one sees that he had this also. Therefore neither was the Lord from above only although He is said to be "from heaven," but He had also assumed our flesh. But Paul's meaning is such as this: "as we have borne the image of the earthy," i.e., evil deeds, "let us also bear the image of the heavenly," the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life.

Wherefore also he introduces the saying in the manner of advice and calls it an "image," here too again showing that he is speaking of conduct, not of nature. For therefore are we become earthy, because we have done evil: not because we were originally formed "earthy," but because we sinned. For sin came first, and then death and then the sentence, "Dust thou art, and unto dust shalt thou return." Then also entered in the swarm of the passions. For it is not simply the being born "of earth" that makes a man "earthy," (since the Lord also was of this mass and lump,) but the doing earthly things, even as also he is made "heavenly" by performing things meet for heaven.

"Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God."

Seest thou how he explains himself again, relieving us of the trouble? which he often doth: for by flesh he here denotes men's evil deeds, which he hath done also elsewhere; as when he saith, "But ye are not in the flesh:" and again, "So then they that are in the flesh cannot please God." So that when he saith, "Now this I say," he means nothing else than this: "therefore said I these things that thou mayest learn that evil deeds conduct not to a kingdom." Thus from the resurrection he straightway introduced also the doctrine of the kingdom also; wherefore also he adds, "neither doth corruption inherit incorruption," i.e., neither shall wickedness inherit that glory and the enjoyment of the things incorruptible. For in many other places he calls wickedness by this name, saying, "He that soweth to the flesh, shall of the flesh reap corruption." Now if he were speaking of the body and not of evil doing, he would not have said "corruption." For he nowhere calls the body "corruption," since neither is it corruption, but a thing corruptible: wherefore proceeding to discourse also of it, he calls it not "corruption," but "corruptible," saying, "for this corruptible must put on incorruption."