1Cor 15:22, 36, 45, 1Pe 3:18 | Barnes | STEP | Verse 22. For as in Adam . εντωαδαμ. By Adam; by the act, or by means of Adam; as a consequence of his act. His deed was the procuring cause, or the reason, why all are subjected to temporal death. See . It does not mean that all men became actually dead when he sinned, for they had not then an existence; but it must mean that the death of all can be traced to him as the procuring cause, and that his act made it certain that all that came into the world would be mortal. The sentence which went forth against him ( ) went forth against all; affected all; involved all in the certainty of death; as the sentence that was passed on the serpent ( ) made it certain that all serpents would be "cursed above all cattle," and be prone upon the earth; the sentence that was passed upon the woman ( ) made it certain that all women would be subjected to the same condition of suffering to which Eve was subjected; and the sentence that was passed on man, ( )--that he should cultivate the ground in sorrow all the days of his life, that it should bring forth thistles and thorns to him, ( ,) that he should eat bread in the sweat of his brow, ( )--made it certain that this would be the condition of all men as well as of Adam. It was a blow at the head of the human family, and they were subjected to the same train of evils as he was himself. In like manner they were subjected to death. It was done in Adam, or by Adam, in the same way as it was in him, or by him, that they were subjected to toil, and to the Necessity of procuring food by the sweat of the brow. , also notes on . See . All die . All mankind are subjected to temporal death; or are mortal. This passage has been often adduced to prove that all mankind became sinful in Adam, or in virtue of a covenant transaction with him; and that they are subjected to spiritual death as a punishment for his sins. But, whatever may be the truth on that subject, it is clear that this passage does not relate to it, and should not be adduced as a proof text. For (1.) the words die and dieth obviously and usually refer to temporal death; and they should be so understood, unless there is something in the connexion which requires us to understand them in a figurative and metaphorical sense. But there is, evidently, no such necessity here. (2.) The context requires us to understand this as relating to temporal death. There is not here, as there is in , any intimation that men became sinners in consequence of the transgression of Adam; nor does the course of the apostle's argument require him to make any statement on that subject. His argument has reference to the subject of temporal death, and the resurrection of the dead; and not to the question in what way men became sinners. (3.) The whole of this argument relates to the resurrection of the dead . That is the main, the leading, the exclusive point. He is demonstrating that the dead would rise. He is showing how this would be done. It became, therefore, important for him to show in what way men were subjected to temporal death. His argument, therefore, requires him to make a statement on that point, and that only; and to show that the resurrection by Christ was adapted to meet and overcome the evils of the death to which men were subjected by the sin of the first man. In the design of Paul is to prove that the effects of the work of Christ were more than sufficient to meet ALL the evils introduced by the sin of Adam. This leads him to an examination there of the question in what way men became sinners. Here the design is to show that the work of Christ is adapted to overcome the evils of the sin of Adam in one specific matter--the matter under discussion ; that is, on the point of the resurrection; and his argument therefore requires him to show only that temporal death, or mortality, was introduced by the first man, and that this has been counteracted by the second; and to this specific point the interpretation of this passage should be confined. Nothing is more important in interpreting the Bible than to ascertain the specific point in the argument of a writer to be defended or illustrated, and then to confine the interpretation to that. The argument of the apostle here is ample to prove that all men are subjected to temporal death by the sin of Adam; and that this evil is counteracted fully by the resurrection of Christ, and the resurrection through him. And to this point the passage should be limited. (4.) If this passage means that in Adam, or by him, all men became sinners, then the correspondent declaration, "all shall be made alive," must mean that all men shall become righteous, or that all shall be saved. This would be the natural and obvious interpretation; since the words "be made alive" must have reference to the words "all die," and must affirm the correlative and opposite fact. If the phrase "all die" there means all become sinners, then the phrase "all be made alive" must mean all shall be made holy, or be recovered from their spiritual death; and thus an obvious argument is furnished for the doctrine of universal salvation, which it is difficult, if not impossible, to meet. It is not a sufficient answer to this to say that the word "all," in the latter part of the sentence, means all the elect, or all the righteous; for its most natural and obvious meaning is, that it is co-extensive with the word "all" in the former, part of the verse. And although it has been held by many who suppose that the passage refers only to the resurrection of the dead, that it means that all the righteous shall be raised up, or all who are given to Christ, yet that interpretation is not the obvious one, nor is it yet sufficiently clear to make it the basis of an argument, or to meet the strong argument which the advocate of universal salvation will derive from the former interpretation of the passage. It is true literally that ALL the dead will rise; it is not true literally that all who became mortal, or became sinners by means of Adam, will be saved. And it must be held as a great principle, that this passage is not to be so interpreted as to teach the doctrine of the salvation of all men. At least, this may be adopted as a principle in the argument with those who adduce it to prove that all men became sinners by the transgression of Adam. This passage, therefore, should not be adduced in proof of the doctrine of imputation, or as relating to the question how men became sinners, but should be limited to the subject that was immediately under discussion in the argument of the apostle. That object was, to show that the doctrine of the resurrection by Christ was such as to meet the obvious doctrine that men became mortal by Adam; or that the one was adapted to counteract the other . Even so . ουτω. In this manner; referring not merely to the certainty of the event, but to the mode or manner. As the death of all was occasioned by the sin of one, even so, in like manner, the resurrection of all shall be produced by one. His resurrection shall meet and counteract the evils introduced by the other, so far as the subject under discussion is concerned; that is, so far as relates to temporal death. In christ . By Christ; in virtue of him; or as the result of his death and resurrection. Many commentators have supposed that the word "all" here refers only to believers, meaning all who were united to Christ, or all who were his friends; all included in a covenant with him; as the word "all," in the former member of the sentence, means all who were included in the covenant with Adam--that is, all mankind. But to this view there are manifest objections. (1.) It is not the obvious sense; it is not that which will occur to the great mass of men who interpret the Scriptures on the principles of common sense; it is an interpretation which is to be made out by reasoning and by theology--always a suspicious circumstance in interpreting the Bible. (2.) It is not necessary. All the wicked will be raised up from the dead, as well as all the righteous, . (3.) The form of the passage requires us to understand the word "all" in the same sense in both members, unless there be some indispensable necessity for limiting the one or the other. (4.) The argument of the apostle requires this. For his object is to show that the effect of the sin of Adam, by introducing temporal death, will be counteracted by Christ in raising up all who die; which would not be shown if the apostle meant to say that only a part of those who had died in consequence of the sin of Adam would be raised up. The argument would then be inconclusive. But now it is complete, if it be shown that all shall be raised up, whatever may become of them afterwards. The sceptre of death shall be broken, and his dominion destroyed, by the fact that ALL shall be raised up from the dead. Be made alive . Be raised from the dead; be made alive, in a sense contradistinguished from that in which he here says they were subjected to death by Adam. If it should be held that that means that all were made sinners by him, then this means, as has been observed, that all shall be made righteous--and the doctrine of universal salvation has an unanswerable argument; if it means, as it obviously does, that all were subjected to temporal death by him, then it means that all shall be raised from the dead by Christ. (*) "in Christ" "by Christ"

1 Corinthians 15:22

Verse 22. For as in Adam. εντωαδαμ. By Adam; by the act, or by means of Adam; as a consequence of his act. His deed was the procuring cause, or the reason, why all are subjected to temporal death. See Gen 3:19. It does not mean that all men became actually dead when he sinned, for they had not then an existence; but it must mean that the death of all can be traced to him as the procuring cause, and that his act made it certain that all that came into the world would be mortal. The sentence which went forth against him (Gen 3:19) went forth against all; affected all; involved all in the certainty of death; as the sentence that was passed on the serpent (Gen 3:14) made it certain that all serpents would be "cursed above all cattle," and be prone upon the earth; the sentence that was passed upon the woman (Gen 3:16) made it certain that all women would be subjected to the same condition of suffering to which Eve was subjected; and the sentence that was passed on man, (Gen 3:17)--that he should cultivate the ground in sorrow all the days of his life, that it should bring forth thistles and thorns to him, (Gen 3:18,) that he should eat bread in the sweat of his brow, (Gen 3:19)--made it certain that this would be the condition of all men as well as of Adam. It was a blow at the head of the human family, and they were subjected to the same train of evils as he was himself. In like manner they were subjected to death. It was done in Adam, or by Adam, in the same way as it was in him, or by him, that they were subjected to toil, and to the Necessity of procuring food by the sweat of the brow. Rom 5:12, also notes on Rom 5:13-19. See 1Cor 15:47,48.

All die. All mankind are subjected to temporal death; or are mortal. This passage has been often adduced to prove that all mankind became sinful in Adam, or in virtue of a covenant transaction with him; and that they are subjected to spiritual death as a punishment for his sins. But, whatever may be the truth on that subject, it is clear that this passage does not relate to it, and should not be adduced as a proof text. For

(1.) the words die and dieth obviously and usually refer to temporal death; and they should be so understood, unless there is something in the connexion which requires us to understand them in a figurative and metaphorical sense. But there is, evidently, no such necessity here.

(2.) The context requires us to understand this as relating to temporal death. There is not here, as there is in Rom 5, any intimation that men became sinners in consequence of the transgression of Adam; nor does the course of the apostle's argument require him to make any statement on that subject. His argument has reference to the subject of temporal death, and the resurrection of the dead; and not to the question in what way men became sinners.

(3.) The whole of this argument relates to the resurrection of the dead. That is the main, the leading, the exclusive point. He is demonstrating that the dead would rise. He is showing how this would be done. It became, therefore, important for him to show in what way men were subjected to temporal death. His argument, therefore, requires him to make a statement on that point, and that only; and to show that the resurrection by Christ was adapted to meet and overcome the evils of the death to which men were subjected by the sin of the first man. In Rom 5 the design of Paul is to prove that the effects of the work of Christ were more than sufficient to meet ALL the evils introduced by the sin of Adam. This leads him to an examination there of the question in what way men became sinners. Here the design is to show that the work of Christ is adapted to overcome the evils of the sin of Adam in one specific matter--the matter under discussion; that is, on the point of the resurrection; and his argument therefore requires him to show only that temporal death, or mortality, was introduced by the first man, and that this has been counteracted by the second; and to this specific point the interpretation of this passage should be confined. Nothing is more important in interpreting the Bible than to ascertain the specific point in the argument of a writer to be defended or illustrated, and then to confine the interpretation to that. The argument of the apostle here is ample to prove that all men are subjected to temporal death by the sin of Adam; and that this evil is counteracted fully by the resurrection of Christ, and the resurrection through him. And to this point the passage should be limited.

(4.) If this passage means that in Adam, or by him, all men became sinners, then the correspondent declaration, "all shall be made alive," must mean that all men shall become righteous, or that all shall be saved. This would be the natural and obvious interpretation; since the words "be made alive" must have reference to the words "all die," and must affirm the correlative and opposite fact. If the phrase "all die" there means all become sinners, then the phrase "all be made alive" must mean all shall be made holy, or be recovered from their spiritual death; and thus an obvious argument is furnished for the doctrine of universal salvation, which it is difficult, if not impossible, to meet. It is not a sufficient answer to this to say that the word "all," in the latter part of the sentence, means all the elect, or all the righteous; for its most natural and obvious meaning is, that it is co-extensive with the word "all" in the former, part of the verse. And although it has been held by many who suppose that the passage refers only to the resurrection of the dead, that it means that all the righteous shall be raised up, or all who are given to Christ, yet that interpretation is not the obvious one, nor is it yet sufficiently clear to make it the basis of an argument, or to meet the strong argument which the advocate of universal salvation will derive from the former interpretation of the passage. It is true literally that ALL the dead will rise; it is not true literally that all who became mortal, or became sinners by means of Adam, will be saved. And it must be held as a great principle, that this passage is not to be so interpreted as to teach the doctrine of the salvation of all men. At least, this may be adopted as a principle in the argument with those who adduce it to prove that all men became sinners by the transgression of Adam. This passage, therefore, should not be adduced in proof of the doctrine of imputation, or as relating to the question how men became sinners, but should be limited to the subject that was immediately under discussion in the argument of the apostle. That object was, to show that the doctrine of the resurrection by Christ was such as to meet the obvious doctrine that men became mortal by Adam; or that the one was adapted to counteract the other.

Even so. ουτω. In this manner; referring not merely to the certainty of the event, but to the mode or manner. As the death of all was occasioned by the sin of one, even so, in like manner, the resurrection of all shall be produced by one. His resurrection shall meet and counteract the evils introduced by the other, so far as the subject under discussion is concerned; that is, so far as relates to temporal death.

In christ. By Christ; in virtue of him; or as the result of his death and resurrection. Many commentators have supposed that the word "all" here refers only to believers, meaning all who were united to Christ, or all who were his friends; all included in a covenant with him; as the word "all," in the former member of the sentence, means all who were included in the covenant with Adam--that is, all mankind. But to this view there are manifest objections.

(1.) It is not the obvious sense; it is not that which will occur to the great mass of men who interpret the Scriptures on the principles of common sense; it is an interpretation which is to be made out by reasoning and by theology--always a suspicious circumstance in interpreting the Bible.

(2.) It is not necessary. All the wicked will be raised up from the dead, as well as all the righteous, Dan 12:2, Jn 5:28,29.

(3.) The form of the passage requires us to understand the word "all" in the same sense in both members, unless there be some indispensable necessity for limiting the one or the other.

(4.) The argument of the apostle requires this. For his object is to show that the effect of the sin of Adam, by introducing temporal death, will be counteracted by Christ in raising up all who die; which would not be shown if the apostle meant to say that only a part of those who had died in consequence of the sin of Adam would be raised up. The argument would then be inconclusive. But now it is complete, if it be shown that all shall be raised up, whatever may become of them afterwards. The sceptre of death shall be broken, and his dominion destroyed, by the fact that ALL shall be raised up from the dead.

Be made alive. Be raised from the dead; be made alive, in a sense contradistinguished from that in which he here says they were subjected to death by Adam. If it should be held that that means that all were made sinners by him, then this means, as has been observed, that all shall be made righteous--and the doctrine of universal salvation has an unanswerable argument; if it means, as it obviously does, that all were subjected to temporal death by him, then it means that all shall be raised from the dead by Christ.

(*) "in Christ" "by Christ"

1 Corinthians 15:36

Verse 36. Thou fool. Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation. A man was a fool to urge that as an objection to religion, which must exist in the undeniable and every-day facts which they witnessed. The idea is, "The same difficulty may be started about the growth of grain. Suppose a man, who had never seen it, were to be told that it was to be put into the earth; that it was to die; to be decomposed; and that from the decayed kernel there should be seen to start up first a slender, green, and tender spire of grass, and that this was to send up a strong stalk, and was to produce hundreds of similar kernels at some distant period. These facts would be as improbable to him as the doctrine of the resurrection of the dead. When he saw the kernel laid in the ground; when he saw it decay; when apparently it was returning to dust, he would ask, How CAN these be connected with the production of similar grain? Are not all the indications that it will be totally corrupted or destroyed? "Yet, says Paul, this is connected with the hope of the harvest, and this fact should remove all the objection which is derived from the fact that the body returns to its native dust. The idea is, that there is an analogy, and that the main objection in the one case would lie equally well against the acknowledged and indisputable fact in the other. It is evident, however, that this argument is of a popular character, and is not to be pressed to the quick; nor are we to suppose that the resemblance will be in all respects the same. It is to be used as Paul used it. The objection was, that the body died, and returned to dust, and could not, therefore, rise again. The reply of Paul is, "You may make the same objection to grain that is sown. That dies also. The main body of the kernel decays. In itself there is no prospect that it will spring up. Should it stop here, and had you never seen a grain of wheat grow-- had you only seen it in the earth, as you have seen the body in the grave--there would be the same difficulty as to HOW it would produce other grains, which there is about the resurrection of the body."

Is not quickened. Does not become alive; does not grow.

Except it die. Jn 12:24. The main body of the grain decays, that it may become food and nourishment to the tender germ. Perhaps it is implied here, also, that there was a fitness that men should die in order to obtain the glorious body of the resurrection, in the same way as it is fit that the kernel should die, in order that there may be a new and beautiful harvest.

(a) "which thou sowest" Jn 12:24

1 Corinthians 15:45

Verse 45. And so it is written. Gen 2:7. It is only the first part of the verse which is quoted.

The first man Adam was made a living soul. This is quoted exactly from the translation by the Seventy, except that the apostle has added the words "first" and "Adam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (εγενετοειςψυχηνζωσαν in Hebrew), is, became a living, animated being; a being endowed with life. The use of the word "soul" in our translation, for ψυχη and , (nephesh,) does not quite convey the idea. We apply the word soul, usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature. 1Cor 15:44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life, (Gen 2:7,) and that it is the image of this animated or vital being which we bear, 1Cor 15:48. Neither Moses nor Paul deny that, in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes.

The last Adam. The second Adam, or the "second man," 1Cor 15:47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, "a living soul;" the other of all those who shall have a spiritual body in heaven. He is called "the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain peculiar relations to the race; and in this respect they were "the first" and "the last" in the peculiar economy. The name "Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. See Rom 5:12-19.

A quickening spirit, ειςπνευμαζωοποιουν. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was revealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased. Jn 1:4; Jn 5:26. "For as the Father hath life in himself, so hath he given to the Son to have life in himself;" 1Cor 15:21, "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imputing life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of spirit, (πνευμα;) as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a Spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence, such power as a spirit; that he was the source of all life to his people. The word spirit is applied to his exalted spiritual nature, in distinction from his human nature, in Rom 1:4, 1Timm 3:16, 1Pet 3:18. The apostle does not here affix that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.

(b) "The first man Adam" Gen 2:7 (c) "The last Adam" Jn 5:21, 6:33,40

1 Peter 3:18

Verse 18. For Christ also hath once suffered for sins. Comp. 1Pet 2:21. The design of the apostle in this reference to the sufferings of Christ, is evidently to remind them that he suffered as an innocent being, and not for any wrong-doing, and to encourage and comfort them in their sufferings by his example. The reference to his sufferings leads him (1Pet 2:18-22) into a statement of the various ways in which Christ suffered, and of his ultimate triumph. By his example in his sufferings, and by his final triumph, the apostle would encourage those whom he addressed to bear with patience the sorrows to which their religion exposed them. He assumes that all suffering for adhering to the gospel is the result of well-doing; and for an encouragement in their trials, he refers them to the example of Christ, the highest instance that ever was, or ever will be, both of well-doing, and of suffering on account of it. The expression, "hath once suffered," in the New Testament, means once for all; once, in the sense that it is not to occur again. Comp. Heb 7:27. The particular point here, however, is not that he once suffered; it is that he had in fact suffered, and that in doing it he had left an example for them to follow.

The just for the unjust. The one who was just, (δικαιος) on account of, or in the place of, those who were unjust, (υπεραδικων;) or one who was righteous, on account of those who were wicked. Comp. Rom 5:6; 2Cor 5:21; Heb 9:28. The idea on which the apostle would particularly fix their attention was, that he was just or innocent. Thus he was an example to those who suffered for well-doing.

That he might bring us to God. That his death might be the means of reconciling sinners to God. Comp. Jn 3:14; Jn 12:32. It is through that death that mercy is proclaimed to the guilty; it is by that alone that God can be reconciled to men; and the fact that the Son of God loved men, and gave himself a sacrifice for them, enduring such bitter sorrows, is the most powerful appeal which can be made to mankind to induce them to return to God. There is no appeal which can be made to us more powerful than one drawn from the fact that another suffers on our account. We could resist the argument which a father, a mother, or a sister would use to reclaim us from a course of sin; but if we perceive that our conduct involves them in suffering, that fact has a power over us which no mere argument could have.

Being put to death in the flesh. As a man; in his human nature. Comp. Rom 1:3,4. There is evidently a contrast here between "the flesh" in which it is said he was "put to death," and "the spirit" by which it is said he was "quickened." The words "in the flesh" are clearly designed to denote something that was peculiar in his death; for it is a departure from the usual method of speaking of death. How singular would it be to say of Isaiah, Paul, or Peter, that they were put to death in the flesh! How obvious would it be to ask, In what other way are men usually put to death? What was there peculiar in their case, which would distinguish their death from the death of others? The use of this phrase would suggest the thought at once, that though, in regard to that which was properly expressed by the phrase, "the flesh," they died, yet that there was something else in respect to which they did not die. Thus, if it were said of a man that he was deprived of his rights as a father, it would be implied that in other respects he was not deprived of his rights; and this would be especially true if it were added that he continued to enjoy his rights as a neighbour, or as holding an office under the government. The only proper inquiry, then, in this place is, What is fairly implied in the phrase, the flesh? Does it mean simply his body, as distinguished from his human soul? or does it refer to him as a man, as distinguished from some higher nature, over which death had no power? Now, that the latter is the meaning seems to me to be apparent, for these reasons:

(1.) It is the usual way of denoting the human nature of the Lord Jesus, or of saying that he became incarnate, or was a man, to speak of his being in the flesh. See Rom 1:2: "Made of the seed of David according to the flesh." Jn 1:14: "And the Word was made flesh." 1Timm 3:16: "God was manifest in the flesh." 1Jn 4:2: "Every spirit that confesseth that Jesus Christ is come in the flesh, is of God." 2Jn 1:7: "Who confess not that Jesus Christ is come in the flesh."

(2.) So far as appears, the effect of death on the human soul of the Redeemer was the same as in the case of the soul of any other person; in other words, the effect of death in his case was not confined to the mere body or the flesh. Death, with him, was what death is in any other case--the separation of the soul and body, with all the attendant pain of such dissolution. It is not true that his "flesh," as such, died without the ordinary accompaniments of death on the soul, so that it could be said that the one died, and the other was kept alive. The purposes of the atonement required that he should meet death in the usual form; that the great laws which operate everywhere else in regard to dissolution, should exist in his case; nor is there in the Scriptures any intimation that there was, in this respect, anything peculiar in his case. If his soul had been exempt from whatever there is involved in death in relation to the spirit, it is unaccountable that there is no hint on this point in the sacred narrative. But if this be so, then the expression "in the flesh" refers to him as a man, and means, that so far as his human nature was concerned, he died. In another important respect, he did not die. On the meaning of the word flesh in the New Testament, see Rom 1:3.

But quickened. Made alive-- ζωοποιηθεις. This does not mean kept alive, but made alive; recalled to life; reanimated. The word is never used in the sense of maintained alive, or preserved alive. Compare the following places, which are the only ones in which it occurs in the New Testament: Jn 5:21, twice; Jn 6:63; Rom 4:17, 8:11, 1Cor 15:36,45, 1Timm 6:13, 1Pet 3:18; in all which it is rendered quickened, quicken, quickeneth, 1Cor 15:22, be made alive; 2Cor 3:6, giveth life; and Gal 2:21, have given life. "Once the word refers to God, as he who giveth life to all creatures, 1Timm 6:13; three times it refers to the life-giving power of the Holy Ghost, or of the doctrines of the gospel, Jn 6:63, 2Cor 3:6, Gal 3:21; seven times it is used with direct reference to the raising of the dead, Jn 5:21, Rom 4:17, 8:11; 1Cor 15:22,36,45, 1Pet 3:18". See Biblical Repos., April, 1845, p. 269. See also Passow, and Robinson; Lex. The sense, then, cannot be that, in reference to his soul or spirit, he was preserved alive when his body died, but that there was some agency or power restoring him to life, or reanimating him after he was dead.

By the Spirit. According to the common reading in the Greek, this is τωπνευματι -- with the article the--"the Spirit." Hahn, Tittman, and Griesbach omit the article, and then the reading is, "quickened in spirit;" and thus the reading corresponds with the former expression, "in flesh" (σαρκι,) where the article also is wanting. The word spirit, so far as the mere use of the word is concerned, might refer to his own soul, to his Divine nature, or to the Holy Spirit. It is evident

(1.) that it does not refer to his own soul, for,

(a.) as we have seen, the reference in the former clause is to his human nature, including all that pertained to him as a man, body and soul;

(b.) there was no power in his own spirit, regarded as that appertaining to his human nature, to raise him up from the dead, any more than there is such a power in any other human soul. That power does not belong to a human soul in any of its relations or conditions.

(2.) It seems equally clear that this does not refer to the Holy Spirit, or the Third Person of the Trinity, for it may be doubted whether the work of raising the dead is anywhere ascribed to that Spirit. His peculiar province is to enlighten, awaken, convict, convert, and sanctify the soul; to apply the work of redemption to the hearts of men, and to lead them to God. This influence is moral, not physical; an influence accompanying the truth, not the exertion of mere physical power.

(3.) It remains, then, that the reference is to his own Divine nature--a nature by which he was restored to life after he was crucified; to the Son of God, regarded as the Second Person of the Trinity. This appears, not only from the facts above stated, but also

(a.) from the connexion. It is stated that it was in or by this spirit that he went and preached in the days of Noah. But it was not his spirit as a man that did this, for his human soul had then no existence. Yet it seems that he did this personally or directly, and not by the influences of the Holy Spirit, for it is said that "he went and preached." The reference, therefore, cannot be to the Holy Ghost, and the fair conclusion is that it refers to his Divine nature.

(b.) This accords with what the apostle Paul says, (Rom 1:3,4,) "which was made of the seed of David according to the flesh,"--that is, in respect to his human nature,--"and declared to be the Son of God with power, according to the Spirit of holiness,"--that is, in respect to his Divine nature,--" by the resurrection from the dead." See Notes on that passage.

(c.) It accords with what the Saviour himself says, Jn 10:17,18: "I lay down my life, that I might take it again. No man taketh it from me, but I lay it down of myself. I have power to lay it down, and I have power to take it again." This must refer to his Divine nature, for it is impossible to conceive that a human soul should have the power of restoring its former tenement, the body, to life. See Notes on the passage. The conclusion, then, to which we have come is, that the passage means, that as a man, a human being, he was put to death; in respect to a higher nature, or by a higher nature, here denominated Spirit, (πνευμα,) he was restored to life. As a man, he died; as the incarnate Son of God, the Messiah, he was made alive again by the power of his own Divine Spirit, and exalted to heaven. Comp. Robinson's Lex. on the word πνευμα.

(a) "Christ also" 1Pet 2:21 (b) "just for unjust" 2Cor 5:21 (a) "death" Rom 4:25