- 1
He refers to his De Resurrect. Carnis. See chap. xlviii.
- 2
1 Cor. xv. 29.
- 3
Viderit.
- 4
Kalendæ Februariæ. The great expiation or lustration, celebrated at Rome in the month which received its name from the festival, is described by Ovid, Fasti, book ii., lines 19–28, and 267–452, in which latter passage the same feast is called Lupercalia. Of course as the rites were held on the 15th of the month, the word kalendæ here has not its more usual meaning (Paley’s edition of the Fasti, pp. 52–76). Oehler refers also to Macrobius, Saturn. i. 13; Cicero, De Legibus, ii. 21; Plutarch, Numa, p. 132. He well remarks (note in loc.), that Tertullian, by intimating that the heathen rites of the Februa will afford quite as satisfactory an answer to the apostle’s question, as the Christian superstition alluded to, not only means no authorization of the said superstition for himself, but expresses his belief that St. Paul’s only object was to gather some evidence for the great doctrine of the resurrection from the faith which underlay the practice alluded to. In this respect, however, the heathen festival would afford a much less pointed illustration; for though it was indeed a lustration for the dead, περὶ νεκρῶν, and had for its object their happiness and welfare, it went no further than a vague notion of an indefinite immortality, and it touched not the recovery of the body. There is therefore force in Tertullian’s si forte.
- 5
Si forte.
- 6
τῷ εὔχεσθαι ὑπὲρ τῶν νεκρῶν (Rigalt.).
- 7
Eph. iv. 5.
- 8
Pro corporibus.
- 9
Eph. iv. 5.
- 10
Corpora.
- 11
Ut, with the subjunctive verb induxerit.
- 12
1 Cor. xv. 35.
- 13
Consequens erat.
- 14
Porro.
- 15
1 Cor. xv. 37, 38.
- 16
1 Cor. xv. 38.
- 17
Ut.
- 18
1 Cor. xv. 39–41.
- 19
Portendit.
- 20
1 Cor. xv. 42.
- 21
1 Cor. xv. 42, 43.
- 22
1 Cor. xv. 44.
- 23
Anima: we will call it soul in the context.
- 24
Possit videri.
- 25
Animam.
- 26
Non ideo.
- 27
Animam.
- 28
Animale. The terseness of his argument, by his use of the same radical terms Anima and Animale, is lost in the English. [See Cap. 15 infra. Also, Kaye p. 180. St. Augustine seems to tolerate our author’s views of a corporal spirit in his treatise de Hæresibus.]
- 29
1 Cor. xv. 46.
- 30
1 Cor. xv. 45.
- 31
ὁ ἔσχατος ᾽Αδάμ into ὁ ἔσχατος Κύριος.
- 32
Vel auctoris.
- 33
Par.
- 34
1 Cor. xv. 47.
- 35
Marcion seems to have changed man into Lord, or rather to have omitted the ἄνθρωπος of the second clause, letting the verse run thus: ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκὁς, ὁ δεύτερος Κύριος ἐξ οὐρανοῦ. Anything to cut off all connection with the Creator.
- 36
The οἱ ἐπουράνιοι, the “de cœlo homines,” of this ver. 48 are Christ’s risen people; comp. Phil. iii. 20, 21 (Alford).
- 37
Secundum exitum.
- 38
1 Cor. xv. 49. T. argues from the reading φορέσωμεν (instead of φορέσομεν), which indeed was read by many of the fathers, and (what is still more important) is found in the Codex Sinaiticus. We add the critical note of Dean Alford on this reading: “ACDFKL rel latt copt goth, Theodotus, Basil, Cæsarius, Cyril, Macarius, Methodius (who prefixes ἕνα), Chrysostom, Epiphanius, Ps. Athanasius, Damascene, Irenæus (int), Tertullian, Cyprian, Hilary, Jerome.” Alford retains the usual φορέσομεν, on the strength chiefly of the Codex Vaticanus.
- 39
1 Cor. xv. 50.
- 40
Gal. v. 19–21.
- 41
Rom. viii. 8.
- 42
Merebitur.
- 43
1 Cor. xv. 52.
- 44
1 Cor. xv. 53.
- 45
Matt. xxii. 30 and Luke xx. 36.
- 46
Sed resuscitatæ.
- 47
Aut si.
- 48
1 Cor. xv. 50.
- 49
Demutationi.
- 50
Suggested by the ἰσχυσας of Sept. in Isa. xxv. 8.
- 51
1 Cor. xv. 55.
- 52
Isa. xxv. 8 and (especially) Hos. xiii. 14.
- 53
The Septuagint version of the passage in Hosea is, ποῦ ἡ δίκη σου, θάνατε; ποῦ τὸ κέντνον σου, ᾅδη, which is very like the form of the apostrophe in 1 Cor. xv. 55.
