For as in Adam all die, so also in Christ all shall be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. - 1 Cor. 15:22-23
These two verses in 1 Corinthians can be, and have been, used to show that only those who "belong to Christ" at his coming will be made alive -- that is, will secure salvation. The implication, of course, is that those who do not "belong to Christ" will not secure salvation.
But the passage does not stop with verse 23. Reading on:
Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For God has put all things in subjection under his feet. But when it says, "all things were put in subjection," it is plain that he is expected who put all things in subjection under him. When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all. - 1 Cor. 15:24-28
Taken in isolation (and out of context), 1 Cor. 15:22-23 does seem to state that only those who belong to Christ when Christ returns will receive eternal life. But taken in the full context of the passage through verse 28, we see that redemption, and the granting of life, is a process; that many will be "made alive...each in his own order." And the order is this: Christ the firstfruits, at his resurrection; then those who belong to Christ at his coming; then, ultimately, "all things," which will be brought by Christ into subjection to the Father, so that God may be "all in all."
The repeated use of the word "all" makes this passage similar in meaning to Rom. 5:15-21. And the assurance that Christ will eventually redeem "all things" and present them to his Father implies that salvation isn't simply reserved for "those who belong to Christ at his coming," but shall extend to all things; "all" implying...well, all -- a much broader or universal reconciliation rather than a limited one.
Just a thought: The phrase "then at his coming those who belong to Christ," could refer to the coming of Christ through the Holy Spirit at Pentecost. If so, reconciliation is still a process: Christ as the first fruits at his resurrection; then those disciples in the upper room who first received the Holy Spirit; then those converted at Pentecost; then...on and on, until Christ presents all to the Father, so that God may be "all in all."
ReplyDeleteGreg,
ReplyDeleteSince all souls belong to Father (Ez 18:4), if Father has given all to Jesus (Mt 11:27, Lu 10:22) and Jesus proclaimed that He would draw all men to himself (Jn 12:32), do not all belong to Christ? If all belong to Christ and he will not lose any that he has been given (Jn 6:39) does not the phrase lose its exclusionary tone?
Further, since Father proclaims the end from the beginning (Isa 46:10), from His and Jesus' perspective (it is finished), may it not also be said that all, finally and fully, belong to Jesus?
Blessings
Joel Olson