SEV Biblia, Chapter 15:22
Porque de la manera que en Adn todos mueren, así tambin en el Cristo todos sern vivificados.
John Gill's Bible Commentary
Ver. 22. For as in Adam all die , etc.] The apostle here shows who he meant in the former verse, by the one man the cause of death, and by the other the author of the resurrection of the dead, and that he intended Adam and Christ; all men were in Adam seminally, as the common parent of human nature, in such sense as Levi was in the loins of Abraham when Melchizedek met him, and in him paid tithes unto him; and they were all in him representatively, he being the federal head of all his posterity, and so a type and figure of Christ that was to come; and being in him, they all sinned in him, and so died in him, the sentence of death passed on them in him; they became subject to a corporeal death, which has ever since reigned over mankind, even over infants, such who have not sinned after the similitude of his transgression; this was the doctrine of the Jewish church; (see Gill on Romans 5:12), to which may be added one testimony more; says one of their writers, by the means of the first Adam lkl htym hsnqn , death was inflicted by way of punishment on all: even so in Christ shall all be made alive : not made spiritually alive, for Christ quickens whom he will; not all in this sense, some die in their sins; nor are all entitled to an eternal life; for though Christ has a power to give it, yet only to those whom the Father has given to him; it is true indeed, that all that are in Christ, chosen in him and united to him, are made alive by him, and have the gift of eternal life through him; but the apostle is not speaking of such a life, but of a corporeal one: to be quickened or made alive, is with the Jews, and other eastern nations, a phrase of the same signification with being raised from the dead, and as the context here shows; and not to be understood of the resurrection of all men, for though there will be a resurrection of the just and unjust, yet the one will be the resurrection of life, and the other the resurrection of damnation; now it is of the former the apostle here speaks, and expresses by being made alive: and the sense is, that as all that were in Adam, all that belonged to him, all his natural seed and posterity, all to whom he was a federal head, died in him, became mortal, and subject to death through him; so all that are in Christ, that belong to him, who are his spiritual seed and offspring, to whom he is a covenant head, and representative, shall be raised to an immortal life by him; or as all the elect of God died in Adam, so shall they all be quickened, or raised to life in and by Christ.
Matthew Henry Commentary
Verses 20-34 - All that are by faith united to Christ, are by his resurrection assure of their own. As through the sin of the first Adam, all men becam mortal, because all had from him the same sinful nature, so, throug the resurrection of Christ, shall all who are made to partake of the Spirit, and the spiritual nature, revive, and live for ever. There wil be an order in the resurrection. Christ himself has been the first-fruits; at his coming, his redeemed people will be raised befor others; at the last the wicked will rise also. Then will be the end of this present state of things. Would we triumph in that solemn an important season, we must now submit to his rule, accept his salvation and live to his glory. Then shall we rejoice in the completion of his undertaking, that God may receive the whole glory of our salvation that we may for ever serve him, and enjoy his favour. What shall thos do, who are baptized for the dead, if the dead rise not at all? Perhap baptism is used here in a figure, for afflictions, sufferings, an martyrdom, as Mt 20:22, 23. What is, or will become of those who have suffered many and great injuries, and have even lost their lives, for this doctrine of the resurrection, if the dead rise not at all Whatever the meaning may be, doubtless the apostle's argument wa understood by the Corinthians. And it is as plain to us tha Christianity would be a foolish profession, if it proposed advantage to themselves by their faithfulness to God; and to have our fruit to holiness, that our end may be everlasting life. But we must not liv like beasts, as we do not die like them. It must be ignorance of God that leads any to disbelieve the resurrection and future life. Thos who own a God and a providence, and observe how unequal things are in the present life, how frequently the best men fare worst, cannot doub as to an after-state, where every thing will be set to rights. Let u not be joined with ungodly men; but warn all around us, especiall children and young persons, to shun them as a pestilence. Let us awak to righteousness, and not sin.
Greek Textus Receptus
ωσπερ 5618 ADV γαρ 1063 CONJ εν 1722 PREP τω 3588 T-DSM αδαμ 76 N-PRI παντες 3956 A-NPM αποθνησκουσιν 599 5719 V-PAI-3P ουτως 3779 ADV και 2532 CONJ εν 1722 PREP τω 3588 T-DSM χριστω 5547 N-DSM παντες 3956 A-NPM ζωοποιηθησονται 2227 5701 V-FPI-3P
Vincent's NT Word Studies
22. All - all. What the all means in the one case it means in the other.
Robertson's NT Word Studies
15:22 {Shall be made alive} (zwopoieqesontai). First future passive indicative of zwopoiew, late verb (Aristotle) to give life, to restore to life as here. In verse #36 zwopoieitai is used in the sense of natural life as in #Joh 5:21; 6:63 of spiritual life. It is not easy to catch Paul's thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in #Ro 5:18 about "all," and in verse #19 about "the many."
