A Matured Consideration of the Concept of Vivification, Part 2 (Conciliation Series, Part LVIII)

Part IV: God’s Conciliation, Confirmed

Our next consideration on “vivification” is found in 1 Cor. 15:22. This passage is a part of a larger whole, so we will consider it in its context. 1 Cor. 15:20-28 is the farthest-seeing prophecy in all of Scripture, and imparts a wealth of knowledge for those who would like to know how the story ends. This passage, as we will see, will give us a beautiful distinction between the big three words we’ve been considering: rousing, resurrection, and vivification. Check it out:

Yet now Christ has been roused from among the dead, the Firstfruit of those who are reposing. For since, in fact, through a man came death, through a Man, also, comes the resurrection of the dead. For even as, in Adam, all are dying, thus also, in Christ, shall all be vivified.

Gosh, Paul did not just repeat the same thing three times in a row. There is oh so much to consider, here, so I’ll try my best to be brief. First, let’s consider the order by which these three words are presented to us. The passage begins with the lesser (roused,) progressing to the greater (vivified.) We are also progressing from the singular Christ to the plural all.

Each verse reveals a singular, separate truth for each word. First, let’s consider roused. The word rousing is given weight by its context. Sometimes it references people standing (Luke 5:24, 6:8.) Other times it references people being awoken from sleep (Luke 8:24.) It is, of course, most often used in relation to the raising of a dead body – which is the context by which it is considered here. There is a further context that Paul isn’t merely speaking of the rousing of any, but the rousing of the saints who were put to repose (1 Cor. 15:18.) For the general cases of this study, we can safely assert that Christ is the true Example of one “roused” from the dead, as He is the only One in Scripture Who has been roused – and is still living.

Just as He is roused, so we will follow. This is indicated by the term “Firstfruit,” We will go in-depth on this word later in our Romans study (8:23,) but for now I will sum up the (usual) main use of the word, being that it is used in reference to the first of a large group of people that “will receive” something that the first just received. In relation to 1 Cor. 15:20, this is in relation to the “rousing” of Christ. He is the Firstfruit, so many will follow.

1 Cor. 15:20 does not speak of the rousing or resurrection or vivifying of all. This is the task of 1 Cor 15:22. The word panta, “all,” is not used until 15:22. It is just as critical to consider when “all” is not used, and this verse is one of them. The word “Firstfruit” is Christ – Who reposed. The words that follow “Firstfruit” are “of those who are reposing.” Here, Christ is not being considered in relation to all mankind, but only of those who have died.

Considering “those who are reposing,” and knowing that Paul is speaking of saints in this verse, and knowing what we know about saints in the body of Christ (that we are spiritually baptized into His death and thus irrevocably bound to His spirit in all – Rom. 6:3-9,) then we know that, if He is roused from among the dead, then if you were put to repose, then you also would be roused in just the same manner as He.

Yes, I say if you were put to repose, as “all” is not present. This simple use of grammar shows that this verse is in perfect harmony with Paul’s later revelation, that not all of God’s saints shall be “put to repose” (1 Cor. 15:51.) Yes, that means that if this is the final generation of man in the body of Christ, then we very well may not be in view in 1 Cor. 15:20! We may be a part of the group of those who are surviving to the presence of the Lord (1 Thess. 4:15!)

Not all die. This is why “all” is not used until 15:22. It is also why resurrection is used in 15:21, and why vivification is saved until 15:22. There’s a wealth of understanding, even beyond consideration of the body of Christ! Take a brief look at Unv. 22:2, where John documents how folk will stay alive in New Jerusalem:

In the center of [New Jerusalem’s] square, and on either side of the river, is the log of life, producing twelve fruits, rendering its fruit in accord with each month. And the leaves of the log are for the cure of the nations.

This “fruit,” or “cure,” for death, is to be consumed monthly. It follows: if this fruit is the cure for death, then there are many in the New Jerusalem (and likely on the new earth in its entirety) that will no longer die (Unv. 21:4.) The sons of humanity will indeed no longer be restrained by the curse of Adam, which highlights further how wrong the “in Adam all die” lie truly is, for many offspring of Adam will remain alive until the consummation of the eons, when God is All in all (1 Cor. 15:28.)

However, this also clarifies another critical point for us: these folk who must consume the fruit of the log of life in order to sustain their life, must not yet be vivified, for vivification, as we’ve studied, brings life beyond the reach of death. The log of life seems to postpone, or set to work on nullifying death.

Let’s take another brief look at 1 Cor. 15:20-22, but stress some other terms–

Yet now Christ has been roused from among the dead, the Firstfruit of those who are reposing. For since, in fact, through a man came death, through a Man, also, comes the resurrection of the dead. For even as, in Adam, all are dying, thus also, in Christ, shall all be vivified.

Notice that subtle shift from verse 20 to 21? We have gone from Christ, the authority Figure Who exemplifies our rousing from reposing, to a Man, as the two words “death” and “resurrection” are brought into view. This shifts the reference from the saints (who look upon Christ with reverence,) to a Man, scorned and abused by all of creation during His bloody crucifixion.

This is because others, who are not saints, will be resurrected. Any whom Christ chooses will hear His voice to be resurrected. No limitation is given on “belief” or “unbelief.” This is verified by John 5:28-29–

…all who are in the tombs shall hear His voice, and those who do good shall go out into a resurrection of life, yet those who commit bad things, into a resurrection of judging.

We can see that, regardless of the kind of resurrection, that we have a thorough breakdown of the fact that Adam, the first man, is the channel by which sin enters into the world, and through sin death – and thus death passes through into all mankind (Rom. 5:12.) We also have the direct contrast, that Jesus, the second Man, is the Channel by which the dead are resurrected.

Now, in regards to the kind of resurrection. If you are brought into a resurrection of life, it is because you are His. He is resurrecting you into vivification, but this does not immediately occur, as we read in 1 Cor. 15:22-24. Literally speaking, “resurrection” includes imparting life no matter how you put it, yes – but the “life” spoken of here begins with the impartation of life during the thousand years (Rev. 20:5-6,) where death does not touch Christ’s Israel. This resurrection of life continues with the log of life (22:2,) and ends with their vivification (1 Cor. 15:22,) much as your expectation is fulfilled with the vivification of your body (Rom. 8:10-11.)

Hi! This is a little note from me, checking in, here. Holy cow, is this dense, or what?? Is this blowing your mind, too? I sure hope so!

The other resurrection is the resurrection of judging. This resurrection refers to all who are presented at the Great White Throne for the great Day of Judgment (Unv. 20:12-13.) Those who are condemned in accord with their acts at the Great White Throne will be cast into the second death (Rev. 20:14-15.) This should show us further that “resurrection” does not bring you a permanent life, by any measure. This is confirmed by the fact that this resurrection is delineated by God, not only in the John passage we read, but also in the verse I’m citing. Here’s Unv. 20:12–

…I perceived the dead, the great and the small, standing before the throne.

God does not consider these folk “living” quite yet. And He should know! All impartation of life is given by God, and He ends it when He would like.

All of this careful wording takes us to 1 Cor. 15:22, which finally takes us to “vivification.” Here, vivification is not said to be “through a Man,” or even “through Christ,” but “in Christ.” It is not until you are made a righteous part of God’s family that vivification, the internal spirit’s sustenance, which bars you from death, can be fully implemented into you. Those who are resurrected may or may not be in Christ, but the same cannot be said of vivification. If you are being vivified, then you have finally been joined with Christ’s spirit.

Paul clarifies, in this 1 Cor. 15 passage, that there is a process to this vivification – it comes in waves. Observe one of the most important clarifications on vivification, in 1 Cor. 15:22-23–

For even as, in Adam, all are dying, thus also in Christ shall all be vivified. Yet each in his own class: the Firstfruit, Christ; thereupon those who are Christ’s in His presence…

Let’s slow down a bit, here, and consider each detail carefully. In Adam, all are dying. This completely proves the opposite of Clyde Pilkington’s idea that “every believer must die.” Such a notion is disproven by the active, present tense word used: dying. In Greek, the word “die” is apothnesko. Paul purposefully and intentionally does not write this word. Instead, he writes apothneskousia, which is not “die,” but “dying.” The change in tense is noted with the suffix of the word.

The process of death is in view, here – not the result of dying. The same is true of the other side of the sentence. Right now, you are in the process of being vivified (and, by my count, you’re halfway there! Look at that!)

Christ, being the first class, is already vivified – He is the Firstfruit of all mankind, here. Both His body and spirit are made new, and He is currently seated at the right of God. We, believers in the present day, are included in the second clause, “those who are Christ’s in His presence,” because we are the body of Christ! We are the “Christ’s in His presence!” We are made holy and flawless when Christ becomes present with our spirit, and manifested in our daily walk. We are the second wave of folk who are being vivified. Every saint in the body of Christ who is given Paul’s evangel will have their bodies transfigured from that of humiliation to glory (Phil. 3:21.) This is radically different from resurrection, which is the act of the spirit’s return to the body (John 11:43-44.) When your body is vivified, then – and only then – will God’s process of saving you finally be finished.

Yet each in his own class: the Firstfruit, Christ; thereupon those who are Christ’s in His presence; thereafter the consummation, whenever He may be giving up the kingdom to His God and Father…

This statement that I’ve underlined brings us full circle on the method of vivification in this passage. The only group of people left to be vivified outside of Christ Himself and His chosen saints… is everyone else.

This is the most thorough distinction between “resurrection” and “vivification” to be found in Scripture. The “consummation” of the eons occurs whenever Christ may be giving up the kingdom to His God and Father. At the time of Judgment Day, this simply has not occurred yet (John 5:30.) It follows: If Christ has not yet given up the kingdom to His God and Father by the time Judgment Day rolls around, then the resurrection of judging that we read of is not “vivification.” Vivification, as we read, is the only concept given a set time. The resurrection of many is not confined to Jesus’ declaration in “resurrection of judging” and “resurrection of life.” There are many who have been and will be resurrected outside of these broad “resurrections” (John 11:43-44, Unv. 20:5-6.) But vivification is life beyond the reach of death. When your body and spirit are vivified, death is no more.

And that’s really the crux of this whole thing, isn’t it? The point of vivification is to provide an overwhelming contrast to the only other man who impacted all of humanity – Adam. Vivification, then, is death’s greatest foe. It is the greatest power in Christ that God has against the Enmity in the flesh. It is so powerful, in fact, that Paul elaborates in this very passage that ‘vivification’ is the method by which death is inevitably abolished! Here is 1 Cor. 15:26, the only logical conclusion as to the vivification of all–

The last enemy is being abolished: death.

The statement above shows us, unequivocally and conclusively, that all will inevitably be given a sustained life. So, if the all will be vivified – if 1 Cor. 15:22 speaks to the complete vivification of everyone – weeeeeeeeeeellllll, it sounds like you’re only left with life!

Death is defeated when all are not only “made alive,” but when that life is sustained. Death is not abolished with “resurrection,” for the “resurrection of judging” is followed by the penalty, being the second death. It is when death itself is completely abolished that we can rest fully in the fact that all are vivified.

Yes, ladies and gentlemen – what we can conclude from this section is that all are vivified, but, because not all die, not all will be “roused” or “resurrected.” Resurrection is entirely situational, but God will eventually vivify all, thus completing His salvation of all mankind (1 Tim. 4:10) – in justification (Rom. 5:19,) in conciliation (2 Cor. 5:18, Col. 1:19-20,) and in vivification (1 Cor. 15:22.) This is the true power of salvation, from a just God.

- GerudoKing