Thomas Aquinas Commentary 1 Corinthians 15:20-28

"But now hath Christ been raised from the dead, the firstfruits of them that are asleep. For since by man [came] death, by man [came] also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits; then they that are Christ`s, at his coming. Then [cometh] the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power. For he must reign, till he hath put all his enemies under his feet. The last enemy that shall be abolished is death. For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident 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 to him that did subject all things unto him, that God may be all in all." — 1 Corinthians 15:20-28 (ASV)

Here, the Apostle proves that the conditional statement previously set forth is true: if Christ arose, the dead will rise. He does this in three steps: first, he shows how Christ’s resurrection is related to that of others; second, he shows the order of the resurrection (1 Corinthians 15:23); and third, he shows the end of the resurrection (1 Corinthians 15:24). Concerning the first point, he does two things: first, he shows the relationship of Christ’s resurrection to that of others; second, he proves this relationship (1 Corinthians 15:21).

He says, therefore, that since the absurdities mentioned above would follow if Christ has not risen, we must state, to avoid them, that Christ has indeed risen. This is true according to what is stated in the last chapter of Matthew and in other gospel texts.

Christ’s resurrection is related to that of others as the firstfruits are to the harvest that follows, for the firstfruits precede the rest in both time and superiority. Therefore, he says Christ arose not just like the others, but as the firstfruits—that is, first in time and dignity: The first born of the dead (Revelation 1:5). He is the firstfruits, I say, of those who have fallen asleep, meaning the dead who rest in hope of the resurrection. From this, the conditional statement made earlier can be inferred: if Christ, who is the firstfruits of those who sleep, arose, then all others who are asleep will also rise.

However, something seems to contradict this: Christ did not rise as the firstfruits of those who sleep, because Lazarus had been raised by Christ before His passion, and others were raised from the dead in the Old Testament. The answer is that resurrection is twofold. One is to a mortal life, to which Lazarus and the others were raised. The other is to an immortal life, and it is this second kind that the Apostle is speaking about.

But on the other hand, Matthew 27:52 says, Many bodies of the saints who had fallen asleep were raised. Since this happened before the resurrection of Christ, and it is obvious they did not rise to an immortal life, it seems the first question still remains. I answer that what Matthew says about the resurrection of those souls, he says by anticipation. Although it is written in the section on the passion, they did not rise then, but only after Christ arose.

For as by a man came death, by a man has also come the resurrection of the dead. Here the Apostle proves the relationship he proposed, namely, that Christ is the firstfruits of those who sleep. First, he proves this in general, and second, in particular (1 Corinthians 15:22).

He proves it generally with the following reasoning: God willed to restore human nature, which had been corrupted by a man, because death entered through a man. Therefore, it was fitting for the dignity of human nature that it be restored by a man, which means being brought back to life. It was fitting, then, that just as death entered through a man, Adam, so the resurrection of the dead would be accomplished by a man, Christ: If because of one man’s trespass, death reigned through that one man, much more... (Romans 5:17).

For as in Adam all die, so also in Christ shall all be made alive. Here he proves the same point in particular, saying that as in Adam we all die a bodily death, so too we are all made alive in Christ: As sin came into the world through one man (Romans 5:12). He does not say it came through Eve, which seems to contradict Sirach 25:24: Through her we all die. I answer that death came through Eve suggesting it, but through Adam as its cause. For if Eve alone had sinned, original sin would not have been passed on to their descendants.

When he says that all shall be made alive in Christ, this refers to the good and the bad with the life of nature, but only the good with the life of grace. However, the Apostle here is speaking of a resurrection to a life of nature, to which all shall be made alive. For as the Father has life in himself, so he has granted the Son also to have life in himself (John 5:26), which is the power to grant life: All who are in the tombs will hear his voice (John 5:28).

But each in his own order. Here he shows the order of the resurrection. First, he gives the order itself; second, he explains what he had said (1 Corinthians 15:23).

Therefore, I say that it is true that in Christ shall all be made alive, but differently, because there will be a difference between the head and the members, and a difference between the good and the evil. And therefore he says that each will rise in his own order, meaning in dignity: Those that exist have been instituted by God (Romans 13:1).

He then clarifies this order. Christ is the firstfruits, for He is prior in time and worth, because He had more glory: We have beheld his glory, glory as of the only Son from the Father (John 1:14). Then, those who belong to Christ will also rise, because they are later in time and worth. They are those who crucified their flesh with its vices. This will happen at His coming: But when the fullness of time came, God sent his Son (Galatians 4:4); I charge you to keep the commandment unstained and free from reproach until the coming of our Lord Jesus Christ (1 Timothy 6:14).

He explains who belong to Christ when he says they are those who believed by faith working through love: For whoever would draw near to God must believe that he exists (Hebrews 11:6). At His coming, both groups will rise. It should be noted, however, that among the other saints there is no order of time, because all will rise in the twinkling of an eye. Instead, there is an order of worth: a martyr will rise as a martyr, an apostle as an apostle, and so on.

Then comes the end. Here he shows the end of the resurrection, which is twofold: one concerns attaining the good, and the other concerns the removal of the wicked (1 Corinthians 15:25). Regarding the first, he does two things: first, he shows that attaining the good consists in adhering to God; second, he shows that it consists in immediate adherence (1 Corinthians 15:24).

He says that then, after this, will come the end of the resurrection. This end will not be a life of bodily and sensual pleasure, as some Jews and Saracens claim, but one of adhering to God through immediate vision and joyful enjoyment. This is what it means to hand over the kingdom to God the Father. Therefore, he says, when he delivers the kingdom to God the Father. This means He brings the kingdom—that is, His believers, whom He acquired by His own blood (by your blood you did ransom men for God, Revelation 5:9)—to God the Father. This means bringing them into the sight of God, who is His Creator, inasmuch as Christ is man, and His Father, inasmuch as Christ is God. This is what Philip sought: Lord, show us the Father and we shall be satisfied (John 14:18).

But He will deliver the kingdom in such a way that He does not take it from Himself; indeed, He, the one God with the Father and the Holy Spirit, will reign. Alternatively, when he delivers the kingdom to God the Father means when He will show God the Father reigning. For in Scripture, something is said to be done when it first becomes known, and such knowledge is given by Christ: No one knows the Father except the Son and anyone to whom the Son chooses to reveal him (Matthew 11:27).

When he has destroyed every rule and every authority and power. Here he shows the immediacy of the adherence mentioned before. As it says in Galatians 4:1, The heir, as long as he is a child, is no better than a slave... but is under guardians and managers. But when he is grown and mature, he is immediately under his father in the home, without a tutor or guardian. The condition of this present life is similar to childhood; therefore, in this life we are under angels as our guardians, inasmuch as they watch over and direct us. But when the kingdom is delivered to God the Father, we will be immediately under God, and all other powers will cease. This is what he means when he says, After he does away with every principality, power and virtue—that is, when all dominion, both human and angelic, has ceased, we shall be immediately under God: The LORD alone will be exalted on that day (Isaiah 2:11); And no longer shall each man teach his neighbor... for they shall all know me, says the LORD (Jeremiah 31:34).

But will the orders of angels not remain distinct? It seems so, regarding the eminence of glory by which one excels another, but not regarding the efficacy of their activity toward us. Therefore, he says that those will be done away with whose names pertain to outward activity, namely, principalities, powers, and virtues. He does not name those who belong to the higher hierarchy, because they are not outwardly active, nor does he name angels, because that is their common name. He does not say dominations will be done away with, because although they are among the outwardly active, they do not perform outward activity but instead direct and command. For it belongs to lords to direct and command, not to act outwardly. Archangels are included with the principalities, for archos is the same as prince.

According to Gregory, these three orders are presented in descending order, because he places principalities above powers, and powers above virtues. But according to Dionysius, they are in ascending order, because he places virtues over powers, and powers over principalities. Alternatively, when every rule and every authority and power is done away with means that it will then be known that they had no power of themselves but from God, from whom are all things.

For he must reign until he has put all his enemies under his feet. Here the Apostle shows the end of the resurrection as it relates to the removal of the wicked. He shows this through the destruction of all enemies of Christ. First, he mentions their destruction; second, the perfection of their subjection (1 Corinthians 15:26); and third, the end of this destruction (1 Corinthians 15:28).

First, therefore, he says: I have said that the end will be when He has delivered the kingdom to God the Father. But will Christ have a kingdom in which He should reign? Yes: All authority in heaven and on earth has been given to me (Matthew 28:18); and he will reign over the house of Jacob forever (Luke 1:32). He must reign, I say, until he has put all enemies under his feet.

But are they not under His feet now—that is, under Christ’s power? The answer is that the enemies of Christ are now under His power in two ways: either they are converted by Him, like Paul, whom He caused to fall to the ground (Acts 9:3), or Christ accomplishes His own will even through those who act against His will here. So He puts His enemies under His feet by punishing them. But in the future, He will put them under His feet, that is, under Christ’s humanity. For just as the head is understood as Christ’s divinity, because the head of Christ is God (1 Corinthians 11:3), so the feet represent His humanity. We will adore in the place where his feet stood (Psalms 132:5). Thus, the enemies will not only be under the divinity, but also under the humanity of Christ: At the name of Jesus every knee shall bow (Philippians 2:10).

But why does he say, until he has put all his enemies under his feet? Will He not reign after He does that? The answer is that "until" can be taken in two ways. Sometimes it defines a specific time, as if I were to say, "I will not see God until I die," because before then I will not see Him, but after that I shall. Sometimes it is taken to mean an indefinite period, as in Matthew 1:25: He did not know her until she brought forth her son. This does not mean that he knew her only up to the birth of her Son, but that he never knew her afterward either, as Jerome says.

This manner of speaking is used when one intends to exclude only that about which there is doubt. Hence, the Gospel excluded only what might seem doubtful: that Joseph knew the Blessed Virgin before she gave birth. The fact that he did not know her after she gave birth is doubted by no one, given that he saw so many mysteries concerning the child, was so often warned by angels, and witnessed Jesus being adored by the Magi. From this, he could have already known that she was the mother of God. Therefore, the Gospel writer did not need to address this point.

The Apostle speaks in the same way here. The idea that someone should reign while his enemies are not yet subdued might seem doubtful, but that He should reign after His enemies have been subjugated is doubted by no one. Therefore, he excludes the first possibility, saying, Until he puts his enemies under his feet. It is as if to say: it is true that Christ has a kingdom, and although there are some enemies who do not do His will, He nevertheless rules and is putting His enemies under His feet.

The phrase until he puts his enemies under his feet can be understood in another way, so that "until" determines a future time. It is as if to say: He should reign. But when? Until He puts His enemies under His feet. This would mean that He will reign until He puts His enemies under His feet, but after that He will not reign. According to this explanation, "to reign" does not imply merely having a kingdom, but making progress in reigning and increasing the kingdom, specifically regarding the perfect manifestation of Christ's kingdom. It is as if to say: Christ’s kingdom grows gradually as it is manifested and becomes known, until He puts His enemies under His feet. At that point, all enemies will admit that He is reigning, and His kingdom will no longer grow or be further manifested, because it will already be fully manifest.

So, the subjection of all adversaries is clear, and this subjection will be most complete, because even that which is most hostile will be subjected to Him. This final enemy is death, which is the ultimate contrary to life. Therefore, he says, The last enemy to be destroyed is death. Here he does three things: first, he mentions death’s subjection; second, he proves this with an authority (1 Corinthians 15:26); third, he argues from this authority (1 Corinthians 15:26).

He says, therefore: I have said that He has subjected all enemies under His feet. But how? Most completely, I say, because last of all death will be destroyed at the end, for it cannot exist with life when all are made alive through the resurrection: I will be your death, O death (Hosea 13:14); He will swallow up death forever (Isaiah 25:8).

It should be noted that from this word, Origen took the occasion for his error, which appears in his work On First Principles. He claimed that the punishments of the damned are cleansing and not eternal, and that all in hell, including the devil, will eventually be converted to Christ and be saved. He confirms this with the words, until I put my enemies under my feet. He understands "enemies under my feet" as the subjection that occurs when sinners are converted to God, not the subjection by which those who are never converted are subject to Christ as He punishes them in hell. Therefore, Origen says, "It is fitting that He reign, until He puts His enemies under His feet," because at that time all the damned and those in hell will be saved, inasmuch as they will be converted to Him and will serve Him. And not only condemned men, but last of all death—that is, the devil—"will be destroyed." This means not that the devil will cease to exist, but that he will no longer be death, because in the end even the devil himself will be saved. But this is heretical and was condemned by a Council.

Again, it should be noted that the Apostle clearly stated that last of all death will be destroyed in order to resolve two questions that can arise concerning the resurrection. The first is whether Christ could give life to the dead. This is resolved because He has put all His enemies under His feet, even death itself. The second is why He has not raised all at once. The answer is that He must first subject the enemies under His feet, and finally, when death itself is destroyed, all will rise to life. Therefore, He delays, not because He is unable, but so that He might preserve order, because things that are from God are orderly.

He proves that death itself will be subjected to Christ with an authority from Psalm 8:8: Thou hast put all things under his feet—that is, under His humanity, Christ’s. And every tongue confess that Jesus Christ is Lord (Philippians 2:11); To me every knee shall bow, every tongue shall swear (Isaiah 45:23).

From this authority he argues, saying, But when it says, ‘All things are put in subjection,’ it is plain that he is excepted who put all things in subjection under him. The reasoning is this: The prophet says, you have subjected all things. By saying all things, nothing is excluded except the one who does the subjecting. Therefore, all things, including death, are subjected to Christ. He says, therefore: When it says, all things are subjected to him, namely, Christ as man, it is clear that this excludes Him, namely, the Father, who subjected all things to Him. Putting everything in subjection under his feet (Hebrews 2:8); All power is given to me in heaven and on earth (Matthew 28:18).

But on the other hand, if the Father subjected all things to the Son, is the Son less than the Father? The answer is that the Father subjected all things to the Son as man, as has been stated, and in this way the Father is greater than the Son. For Christ is less than the Father according to His humanity, but equal according to His divinity. Or it might be said that the Son Himself as God also subjected all things to Himself, because as God He can do all that the Father does: We await a Savior... who will change our lowly body to be like his glorious body, by the power which enables him even to subject all things to himself (Philippians 3:20).

Then, when he says, When all things are subjected to him, he shows that the end of this resurrection is not found in the humanity of Christ, but that the rational creature will be led further to contemplating the divinity, and in this is our happiness. Therefore, he says, when all things are subjected to him. It is as if to say: God has not yet subjected all things to Christ, but when all things have been subjected to Him, then the Son Himself, according to His humanity, will be subjected to Him who put all things in subjection under Him, namely, the Father. The Father is greater than I (John 14:28). Even now, Christ as man is subjected to the Father, but this will be more manifest then. The reason for this subjection is that God may be all in all. This means that the souls of men will rest entirely in God, and God alone will be their beatitude. For now, life and virtue are in one person and glory in another, but then God will be the life, salvation, virtue, glory, and all things. Alternatively, that God may be all in all means it will then be clear that whatever good we have is from God.