I Corinthians 15:22—“... even so in Christ shall all be made alive”

For as in Adam all die, even so in Christ shall all be made alive (I Cor. 15:22).

 

ARMINIAN / PELAGIAN / SEMI-PELAGIAN / UNIVERSALIST ARGUMENT:

Appeal is made to this text for proof of “Universalism”—the idea that oneday all will be saved, and no one will perish.

 

(I)

Herman Hoeksema (1886-1965)

[Source: The Protestant Reformed Churches in America [1947], p. 346)

(3)   “All” may also simply mean “all believers” or “all the elect.”** This is plainly the case in I Cor. 15:22: “For as in Adam all die, even so in Christ shall all be made alive.” It is indisputable that the second “all” cannot mean “all men”; for these “all” shall be made alive in the glorious resurrection of Christ, which is not true of all men, but only of believers or of the elect. Of these the apostle is speaking. This is also true of the word “all” in john 12:32: And I, if I be lifted up from the earth, will draw all (men) unto me. The word men does not occur in the original of this verse. It is plain that whom Christ draws unto Him are surely saved. Hence, the simple meaning is: I will draw all my own, all the elect, unto me.

** On pages 345-347, Rev. Hoeksema demonstrates that, in Scripture, “all” or “all men” can mean (1) “all of us [i.e. of the church]” (I Pet. 3:9),  (2) “all kinds of men” (Tit. 2:11; I Tim. 2:4),  (3) “all believers or all the elect” (I Cor. 15:22; John 12:31) (4) “‘all of one group,’ in distinction from ‘all of another group’” (Rom. 5:18).

 

----------------------------------------------------

(II)

Ronald Hanko & Ronald Cammenga

[Source: Saved By Grace: A Study of the Five Points of Calvinism (RFPA, 2002), p. 108]

In these passages [Rom. 5:18; II Cor. 5:14, 15; I Tim. 2:4-6; Tit. 2:11; and II Pet. 3:9] the word “all” must be qualified by the context and usually means “all the elect” or “all God’s people.” But in every case the Scriptures themselves provide the qualifier. Nor is this unusual. We speak that way so often in our everyday talk that we hardly realize it, simply using the word “all” when we are actually referring to a rather limited number of people; but we do not add the qualifier, because in the context of what we have been saying, it is already obvious. We say, “All are here” and mean “all who were invited,” or “all the family,” not “all men without exception.”

Thus in I Corinthians 15:22 “all” means “all who are in Christ.” This is the parallel to “all who are in Adam” and who die in Adam. In fact, the text cannot mean anything else, or it teaches that every single person will ultimately be saved, something plainly contradictory to the rest of the Scriptures. Hardly anyone dares believe that all without exception shall be made alive.

 

----------------------------------------------------

(III)

John Owen (1616-1683)

[Source: The Death of Death in the Death of Christ (Edinburgh: The Banner of Truth Trust, 2013), pp. 240-241] 

5. A fifth place urged to prove universal redemption from the word all, is 1 Cor. xv. 22, “For as in Adam all die, even so in Christ shall all be made alive.”

Ans.  There being another place, hereafter to be considered, wherein the whole strength of the argument usually drawn from these words is contained, I shall not need to speak much to this, neither will I at all turn from the common exposition of the place.  Those concerning whom Paul speaketh in this chapter are in this verse called all.  Those are they who are implanted into Christ, joined to him, as the members to the head, receiving a glorious resurrection by virtue of his; thus are they by the apostle described.  That Paul, in this whole chapter, discourseth of the resurrection of believers is manifest from the arguments which he bringeth to confirm it, being such as are of force only with believers.  Taken they are from the resurrection of Christ, the hope, faith, customs, and expected rewards of Christians; all which, as they are of unconquerable power to confirm and establish believers in the faith of the resurrection, so they would have been, all and every one of them, exceedingly ridiculous had they been held out to the men of the world to prove the resurrection of the dead in general.  Farther; the very word ζωοποιηθήσονται [zōopoiēthēsontai] denotes such a living again as is to a good life and glory, a blessed resurrection; and not the quickening of them who are raised to a second death.  The Son is said ζωοποιοῦν [zōopoioun], John v. 21, to “quicken” and make alive (not all, but) “whom he will.”  So he useth the word again, chap. vi. 63, “It is the Spirit τὸ ζωοποιοῦν [to zōopoioun], that” (thus) “quickeneth;” in like manner, Rom. iv. 17.  And not anywhere is it used to show forth that common resurrection which all shall have at the last day.  All, then, who by virtue of the resurrection of Christ shall be made alive, are all those who are partakers of the nature of Christ; who, verse 23, are expressly called “they that are Christ’s,” and of whom, verse 20, Christ is said to be the “first-fruits;” and certainly Christ is not the first-fruits of the damned.  Yea, though it be true that all and every one died in Adam, yet that it is here asserted (the apostle speaking of none but believers) is not true; and yet, if it were so to be taken here, it could not prove the thing intended, because of the express limitation of the sense in the clause following.  Lastly; granting all that can be desired,—namely, the universality of the word all in both places,—yet I am no way able to discern a medium that may serve for an argument to prove the general ransom.

  

----------------------------------------------------

(IV)

More to come! (DV)