The Last Enemy

The last enemy

In his epistle to the believers at Corinth, the apostle Paul spoke of The Last Enemy.

1 CORINTHIANS 15:26 The last enemy that shall be destroyed is death.

What was this Last Enemy of which Paul wrote? Sure it was death, but death for who? Was it as many of us have for so long supposed, death in general; was death itself going to be finally destroyed and done away with? Or was he writing of death in some other and more specific aspect?

In reading and studying scripture, we would do well to ask ourselves what the writer was intending to say? That is usually discovered by considering the context within which the saying is set. Sometimes the immediate context will reveal his intention, but occasionally we will have to search the remoter context to find out his meaning.

Here, Paul was either speaking of a time when there was to be no more death at all, for anything and anyone, for man and the other animals and even plants and tiny microbes. Or perhaps he was intending to say that there would be no more death for his readers, his converts, his congregation, the Christian community? To which was Paul referring in this most amazing chapter, where a number of details concerning Christ's return were set forth?

It is generally recognized and agreed upon that this fifteenth chapter to the Corinthians mirrored and coincided with the same event as did the fourth chapter of 1 THESSALONIANS. Both chapters were concerned with the death and resurrection of the Lord (15:4 & 4:14). The great event around which each chapter revolved was Yeshua's (Jesus') return (15:23 & 4:15). In each place Paul explained what would become of the Christians who had already died (15:18 & 4:13), and thus in both chapters the resurrection of those dead believers was spoken of and referred to (15:42 & 4:16). But mention was also made in both chapters of the believers who had not died; at Christ's return what was to become of them (15:51 & 4:17)? And then in both chapters Paul wrote of the trumpet which would announce the opening of this great event (15:52 & 4:16).

Clearly, that which Paul was referring to here were the events surrounding Christ's return. But to many of Paul's readers Yeshua's death and resurrection now seemed like a distant memory. Decades had come and gone and His promised return appeared to linger (2 PETER 3:4), with some of the believers evidently wondering if they had perhaps missed the resurrection (2 TIMOTHY 2:18). Still others worried about their deceased loved ones, and what had or would become of them when Christ did return. Would they be left in their graves, destined to perish?

In 1 THESSALONIANS it was said that some of the believers sorrowed (4:13) and needed encouragement (4:18). In 1 CORINTHIANS the concern was so serious that there were those who no longer even believed in the general resurrection of the dead (15:12). Paul wrote that in that case, if that were true and the dead were not to be resurrected, then his preaching was vain as well as their faith (15:14). Then those believers who had died had indeed perished (15:18), which was a possibility he totally rejected.

This was in essence the very reason Paul was writing here in these two chapters of 1 CORINTHIANS and 1 THESSALONIANS; he did not want them to be ignorant concerning this vitally important aspect of Christ's return (4:13), but rather wanted them to be steadfast and unmovable (15:58). He was therefore revealing to them this great mystery concerning both the dead and the living and what would become of each group at Christ's return.

1 CORINTHIANS 15:51-53 Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. For this corruptible must put on incorruption, and this mortal must put on immortality.
1 THESSALONIANS 4:15-17 For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming [parousia] of the Lord shall not prevent [precede] them which are asleep.
For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first: then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

At the sound of the trumpet, those asleep (dead) were going to be raised to eternal life while those still alive were to be made immortal, changed, and caught up together with those who had just been resurrected. The whole and entire context of both of these chapters had to do with Christ's return, His second coming, His Parousia. As such, Paul was not necessarily writing here about what would routinely happen to a Christian when he died, but rather he was revealing for his immediate readers of Corinth and Thessalonica what they could expect at Christ's return, which they all anticipated in the not too distant future (1 CORINTHIANS 1:7; 7:29-31 & 1 THESSALONIANS 5:1-11, 23).

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Paul further explained to them that after the deceased believers were resurrected and the living ones changed into immortal beings, then death would be swallowed up in victory (15:55). Following this great gathering together of all of the saints into heaven, death, the great enemy of these believers, was to no longer have them in its grip; it was then to be rendered idle and inactive (15:26).

As such, we should not try to pry Paul's words out from their original setting, by thinking and suggesting that he was intending to say that from then on all death was to be ended, for these passages say nothing of the sort. Plainly he was explaining that all death for those of whom he was writing, both the dead and the living, was to be destroyed, made katargeo, rendered powerless, at Christ's return. The Greek word from which the KJV has rendered destroyed is katargeo, which variously is defined as either make useless; deprive of its strength, force, influence, or power; to bring to nought; to render idle or inactive. Thus, at Christ's return they were all to be gathered into GOD's kingdom no more to fear or be plagued by death.

Paul was clearly endeavoring to explain here that even though their loved ones might have died, if they were in Christ (15:22) they shall, at Christ's return, be made alive again. Death was then to no longer exercise dominion over them. For these believers, the last enemy, the final thing which had caused so many of them anguish and heartache, was to be done away with. They were finally to have the victory over this dreadful foe.

It is important to note that this destruction of death, this rendering as inactive of their greatest foe was not to occur when they died, but rather when they were resurrected, at Christ's return. Again, Paul was not thinking here of what would happen for every person or even each Christian that would ever die. Instead he was seeking to comfort and encourage the believers of Corinth and Thessalonica concerning the resurrection of their deceased loved ones, at Christ's return. They would be resurrected from their graves at His Parousia.

Nor was it likely that Paul was intending to say that all death was to be done away with at Christ's return, for in the very next chapter of his letter to the Thessalonians he wrote,

1 THESSALONIANS 5:2-3 For yourselves know perfectly that the day of the Lord so cometh as a thief in the night. For when they shall say, peace and safety; then sudden destruction [olethros] cometh upon them, as travail upon a woman with child; and they shall not escape.

In chapter four he had explained what would become of the believers at Christ's return. Now in this fifth chapter he was instructing his readers of what would become of the unbelievers at Christ's return, on the Day of the Lord. Those who rejected the message of the gospel were not to be gathered together into heaven as were the believers, but rather they were to be destroyed. For them, even at Christ's return, death was obviously going to be a continuing reality.

Then we have the passage in REVELATION 20:6 where John stated, "Blessed and holy is he that hath part in the first resurrection: on such the second death hath no power . . . ." Obviously, death could not be destroyed for all time if some were going to succumb to a second death. This is persuasive evidence that Paul was not intending to say that death itself was to be done away at Christ's return, but evidently just death for those resurrected at Christ's Parousia.

He then went on to explain to the Corinthians, that ". . . . as in Adam all die, even so in Christ shall all be made alive. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming [parousia]. (1 CORINTHIANS 15:22-23)

Of course the word all can have two distinct and different meanings; it can indicate all without exception or it can also mean all those within the context of the writer's subject. Here is an apt example.

ACTS 3:11 And as the lame man which was healed held Peter and John, all the people ran together unto them in the porch that is called Solomon’s, greatly wondering.

Clearly all the people referred to here in ACTS were all the people who were present, all the people who had witnessed the miracle of healing. No one would think that the statement meant that all the people the world over ran into the porch.

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Consider also the following note on our passage from Paul's epistle by E. W. Bullinger in his massive work, Figures of Speech Used in the Bible.

I Cor. xv. 22.- "For as in Adam all die, even so in Christ shall all be made alive." But all will not die (see verse 51). Those who are "alive and remain" to the coming of the Lord will not die at all, but be changed. Therefore it means- that, as, in Adam, all who are in him die, so in Christ also, all who are in Him shall be made alive. The "all" in the first clause clearly does not include the all who shall be "alive and remain," and cannot therefore include the "all" in the second clause. [page 637]

Paul was apparently explaining that even though all of Adam's descendants were destined to eventually die, both believers and non-believers, all those in Christ were to be rescued from that calamity; death was no longer going to be able to indefinitely hold them in its grip. As such, all of the believers who had passed away were to be made alive, at Christ's return (MATTHEW 24:31 & JOHN 5:28-29; 6:40). And for the few who had not died, they would not even fall victim to death, but would rather be gathered together alive into heaven.

Paul continued in his epistle to the Corinthians; "Then cometh the end [telos]" (15:24). But the end of what? This word telos, often translated end, does not necessarily have to do with something being abolished or terminated but rather it often suggests a goal to be attainted. Consider the following note by Richard B. Hayes in his Echoes of Scripture in the Letters of Paul;

(1) The normal meaning of the Greek word telos is . . . . purpose, result, or goal, rather than to temporal termination or cessation. [page 137]

Also, Francis Bassett's note on this word in his comment concerning JAMES 5:11 from his work, The Catholic Epistle of St. James.

The word telos, end, must not be limited to our familiar use of the word as denoting finality, termination, etc., but in connection with St. James' use of the kindred adjective and verb as implying completion, fulfillment, viz., of Christ's work and office and ministry on earth . . . . [page 75]

And then The New Thayer's English-Greek Lexicon notes concerning this word telos, "What 'end' is intended the reader must determine by the context . . . ." Again, the context must be considered in defining the writer's intent, and Paul has given no hint in this epistle that he is thinking of the destruction of the universe. There is no allusion here that Paul was referring to the ruin of the world, or the annihilation of the planet. His context is plainly the return of Christ and the events surrounding that Parousia.

1 CORINTHIANS 15:20-24 But now is Christ risen from the dead, and become the firstfruits of them that slept. For since by man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive.
But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming [parousia]. Then cometh the end . . . .

Paul gave a brief list of the things which had and were to transpire. Christ had been raised from the dead (15:20). Then afterward, those who were Christ's would also be made alive, at His coming (15:23). Others who had not died were then to be changed, and finally would come the telos (15:24). Of course with only a casual reading one might theorize that this end referred to the end of the planet, as many today suppose; but it could just as easily and more in line with Paul's reasoning here refer to the end of this series of events, the purpose of His return, the accomplishment of the gathering together of the saints into heaven, the completion of that age, indeed, the passage tells us plainly what was on Paul's mind.

Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

That was the goal and purpose of Yeshua's return. All of this was to be effectually accomplished at His Parousia. According to scripture, when Yeshua returned He was returning as King of kings and Lord of Lords (REVELATION 17:14). This time they were not going to be able to ignore or disregard Him. This time He was not going to be nailed to a tree and left to die a miserable death. Rather, this time He was coming to pour out the wrath of GOD upon that evil and wicked generation (LUKE 11:29-32, 50-51 ACTS 2:40 & 2 THESSALONIANS 1:7-10). This time, Jerusalem and its Temple and much of the nation were going to be completely destroyed and made desolate (MATTHEW 24).

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A good argument can be made and should be considered that Yeshua did indeed return and gather together His followers into heaven around 70 A.D. (see the Study, Whatever Happened to Timothy?). Yeshua's prophesies to His disciples concerning His return coincided perfectly with how the Roman legions completely destroyed the Temple in Jerusalem along with much of the nation of Israel (MATTHEW 24 & LUKE 19:42-44). And then when we attentively consider and ponder the historian Josephus's eye witness accounts of this great conflict between Israel and the armies of Rome, we can recognize that the book of REVELATION minutely described many of the graphic events of that horrendous catastrophe (REVELATION 21:1-8).

There is no doubt that the writers of the Christian scriptures fully joined together in their expectation and anticipation of the "soon return" of Christ (1 CORINTHIANS 7:29 JAMES 5:8-9 REVELATION 1:3; 22:7, 12, 20). They all looked for and contemplated His Parousia to be at the door, indeed to occur sometime in the immediate future, perhaps even in their own lifetime.

Howbeit, many today suppose that His return was going to result in the total destruction of the planet, and as such still look for that Parousia at some future time. Nevertheless, there is clear and concise evidence that He did in fact return and gathered His church into heaven in the first century. Yeshua had even promised and forewarned that He would come during the lifetime of some of those in His audience.

MATTHEW 16:27-28 For the Son of man shall come in the glory of his Father with his angels; and then he shall reward every man according to his works. Verily I say unto you, There be some standing here, which shall not taste of death, till they see the Son of man coming in his kingdom.

Otherwise, if Christ has still not yet returned, then according to what we have been learning from these two letters of Paul, all those who have died must still be in their graves, asleep and awaiting His Parousia. But on the other hand, if Christ did already return for those first century believers, that puts an entirely new light on these passages. Then, this saying about death being destroyed was specifically written by Paul so as to instruct and encourage the believers of the first century.

Any way you cut it, you can't escape the fact that this entire fifteenth chapter in 1 CORINTHIANS focuses on and is solely concerned with the events leading up to and surrounding Christ's return. Indeed, the context demands this interpretation, for it is all concerned with His Parousia. And yet most funeral services reference these passages (and others considered below) as evidence that those who have just died are now alive in heaven.

We have all probably been at someone's funeral where the minister or pastor was trying to tell the gathering that the dead person lying before them was not really dead but was instead floating up somewhere in heaven, with Jesus. They then usually quote a passage from their notebook where they have the Lord saying something about "he who believes in Me shall never die". Howbeit, that passage is nearly always misquoted and taken out its context, for Yeshua never intimated that when a believer dies that he never dies, which is itself a most non-sensical statement.

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JOHN 11:25-26 Jesus said unto her [Martha], I am the resurrection, and the life: he that believeth in me, though he were dead, yet shall he live: and whosoever liveth and believeth in me shall never die. Believest thou this?

This plain declaration was not made by Yeshua to the multitudes in one of His enlightening sermons, but rather He was speaking directly and only to Martha concerning her brother Lazarus, who had recently passed away. She was distraught thinking her brother would remain dead until the resurrection. But Yeshua intimated that not only would He resuscitate Lazarus then and there, but beyond that, if Lazarus afterwards remained alive until the Resurrection, then he would never die, just as Paul would later write of the other believers who remained alive at Christ's return.

This saying made to Martha was not what was going to happen to everyone for all time upon their death, but Yeshua was simply telling her what was going to happen to her brother Lazarus. Though Lazarus was then dead, he was going to be resuscitated. And evidently still speaking of Lazarus, Yeshua declared that if he remained alive until the resurrection, and still believed, then he would never die but would be among those who would be changed, and gathered together with the other saints, to there be forever with the Lord.

We can have every confidence that this is so because not many years later we have the record of a certain disciple named Tabitha who had died and after some time, Peter came and awakened her from death (ACTS 9:36-42). Now if she had went directly to heaven when she died, as many in today's Church believe their departed loved ones do, then how could Peter have awakened her from death? No, unless Peter had resuscitated her that day, she would probably of had to remain dead until Christ's return.

Sometimes at the graveside the minister may also quote a portion of a passage from the book of REVELATION which clearly promised a time when death shall be no more. As such, he then implies that if death is no more, then their loved one was not really dead, but he just looked dead.

REVELATION 21:4 And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away.

But this passage is also concerned with the return of Christ. Indeed, practically the entire book of REVELATION had to do with the events leading up to and encompassing His Parousia (REVELATION 1:7-8; 14:1-20; 20:4-6; 22:12, 20), including the gathering together of His saints into heaven, and then Yeshua and His angels wreaking havoc and destruction upon the unbelieving nation of Israel (REVELATION 19:11-16).

For the believers gathered together into heaven there was certainly to be no more death or sorrow or crying, but obviously for the unbelievers, the great whore along with her servants and the false prophet, there was going to be much death and sorrow. But nothing at all is intimated here concerning what was to happen to those who died during the ages after Christ's return.

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Another passage often cited as evidence that Christian's today don't really die but go directly to heaven (when they die) is from John's gospel.

JOHN 8:51 Verily, verily, I say unto you, If a man keep my saying, he shall never see death.

But the apostle James died (ACTS 12:2), and the faithful disciple Stephen died as he was giving bold testimony about Yeshua being the Messiah (ACTS 7:60). Indeed, Paul exclaimed in this very chapter of 1 CORINTHIANS that some of the five hundred who had witnessed Yeshua's resurrection appearance had died (15:6). So how are we to understand Yeshua's statement about the believer never dying? The answer to this apparent discrepancy is again found in the context of Yeshua's words, for He had already repeatedly explained, that sometime after they died He would resurrect them to everlasting life.

JOHN 6:39-40 And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day.
And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day.
JOHN 6:44 No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day.

JOHN 6:54 Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day.

Clearly, when Yeshua stated that the believer would never see death He must have intended eternal death, for Lazarus had died (JOHN11:14), and He had also apparently foresaw Peter's death (JOHN 21:19). Yeshua intimated that even though the believer might die, that he was also to be "raised up at the last day", resurrected into heaven and gathered together with the other believers, at His return.

The last day referred to here by Yeshua was no doubt the last day of that age. This was elsewhere called The Lord's Day (1 CORINTHIANS 5:5, REVELATION 1:10, 2 PETER 3:10, LUKE 17:24 & 1 THESSALONIANS 5:2-3) when He was to return and dispense GOD's wrath upon that evil nation and people. This was also the long expected Day when all of the faithful believers were to be gathered together into heaven, into the heavenly Jerusalem (REVELATION 21:2), even as the earthly Jerusalem was being destroyed by the Roman Legions.

This is the end of which Paul also wrote. It was to be the end, the culmination and purpose and closing of that former age.

1 CORINTHIANS 10:11 Now all these things [the Exodus] happened unto them for ensamples: and they are written for our admonition, upon whom the ends [telos] of the world [aion, plural, ages] are come.

The end, the telos of those previous ages was upon Paul and his readers. Not the end of the planet or the universe, but the end of those ages. The Greek word aion is often translated world by the KJV, but it more correctly should be rendered as age or ages. A concise definition of these various Greek words rendered earth and world and age in the Christian Scriptures is given us by J. Stuart Russell in his illuminating work aptly entitled, The Parousia.

We have already had occasion to observe that aion is properly a designation of time, an age; and it is doubtful whether it ever has any other signification in the New Testament. . . . The proper word for the earth, or world, is kosmos, which is used to designate both the material and moral world. Oikoumene is properly the inhabited world, 'the habitable,' and in the New Testament refers often to the Roman Empire, sometimes to so small a portion of it as Palestine. Ge, though it sometimes signifies the earth generally, in the gospels more frequently refers to the land of Israel. Much light is thrown upon many passages by a proper understanding of these words. [page 265]

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We should consider and keep in mind that the writers of the Christian scriptures probably didn't see or imagine the destruction of the entire universe at Christ's return. The few passages in the book of REVELATION which seem to suggest that the heavens and the earth themselves were to be completely destroyed are figurative language, representing the powers and authorities of heaven and earth, rather than the actual celestial and terrestrial bodies (LUKE 21:26).

It should also be noted that these visions of John in REVELATION were loaded with figurative and symbolic language. We find the seven golden candlesticks being the seven Churches (1:12); the seven golden vials (15:7) and the seven seals (5:1) revealing the seven plagues. We have the red horse (6:4) and black horse (6:5), the pale horse (6:8) and the white horse (19:11). We read of the sharp sickle (14:14), and of scorpions (9:3), and frogs (16:13), of the Lamb (13:11) and the red Dragon (12:3). Then there is the great whore (17:1) and the scarlet colored beast with the seven heads and ten horns (17:3). Many of these were representative of actual powers and authorities, often of individuals who depicted some likeness or image to those things mentioned (see the Study, The Sun, Moon and Stars).

We have further evidence that the believers understood this limited and local effect of Christ's Parousia, for in one of Paul's letters to Timothy he stated that a couple of false teachers were declaring that the resurrection was past already (2 TIMOTHY 2:18). Now if the believers of the first century had expected that the entire kosmos was to be destroyed at Christ's return, then how in the world could some be teaching that it had already occurred? But if they had expected only a local and limited area to be affected, then Paul's concern as expressed to Timothy might very well have been legitimate.

Thus, that former age was to have an end, not the entire kosmos. The Jewish dispensation was going to cease to exist, not the entire globe. And that end was to encompass all that was written in the book of REVELATION. There, GOD's justice was to be meted out. There, as Yeshua had foreseen, the wicked were to be severed from the just.

MATTHEW 13:40, 49 As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world [aion, age] . . . . So shall it be at the end of the world [aion, age]: the angels shall come forth, and sever the wicked from among the just.

The wicked were to be separated from the just and destroyed, while the just were to be gathered together into heaven. For those who were deemed to be just and righteous at the end of that age, there was to be no more death, but for the wicked, death was going to be a continuing reality.

The question which most naturally concerns many of us today is what happens when we die? Do we now go directly to heaven, or do we stay dead until the time of some future resurrection? If most all of the scriptures we have been considering are concerned with Christ's Parousia, and if He has indeed already returned and gathered His followers together into heaven, where does that leave us? What hope is there then for us?

Some commentators have suggested that a passage in REVELATION holds the answer.

REVELATION 14:13 And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them.

The idea which is put forth is that the henceforth in this verse referred to all the generations which would come after the end of that former age. It is then theorized that those Christians which die during this present age immediately are gathered into heaven, which is why they are blessed. As such, so their argument goes, the dead don't have to now wait perhaps eons to be resurrected as was the case in previous ages. This may be so but it seems like quite a stretch to get all of that out of this single passage.

King David was a man after GOD's own heart but he had to lie in his tomb for nearly a thousand years before he was awakened. And Abraham had to wait almost a thousand more years than did David. The idea that a believer today might have to wait many years before being resurrected is really not all that detached from scriptural history. Besides, in death there is evidently no consciousness so thousands of years might pass in what seems like an instant.

Nevertheless, there are other passages which might give us a faint gaze through that dark veil so as to enable us to see something of our own destiny, even if only dimly, for as Paul affirmed, if there is no resurrection of the dead, then we are of all men most miserable (1 CORINTHIANS 15:19).

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JOHN 5:28-29 Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation.

We should note that there is no trumpet here announcing His coming, His Parousia. As such, all that are in the graves may very well apply to us today, along with those of the first century. Yeshua didn't limit this resurrection of the dead to the day of His return, but simply noted that their awakening will occur at some future hour, when He called them to come forth.

JOHN 3:16 For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life.

This is a promise that we should be able to grab hold of and count on. Whosoever believes in Him should include us also. There is nothing here which might limit this promise to Yeshua's return, His Parousia.

1 JOHN 5:1 Whosoever believeth that Jesus is the Christ is born of God . . . .

Again, nothing is said here of this promise being restricted to Christ's return, when the believers were to be gathered together into heaven at the sound of the last trumpet. Rather, we have a simple promise which we would suppose would endure throughout the ages.

Unfortunately there is no clear and concise statement or promise in Scripture concerning what was to happen to believers in the ages following Christ return. We have no way of knowing if our loved ones have been resurrected into heaven with the rest of the believers, or if they are all still in their graves awaiting some future resurrection.

Perhaps we today might find ourselves in a similar place as did Yeshua's disciples just before His ascension. They had asked if the kingdom would then be restored to Israel and He replied, "It is not for you to know the times or the seasons, which the Father hath put in HIS own power" (ACTS 1:6-7).

We do not know and probably can't know the time or occasion of our own resurrection, only that as Paul indicated, "Every man in his own order" (1 CORINTHIANS 15:23). As such, our own resurrection will evidently come at a time which GOD has put in HIS own power. Then, when we ourselves are called forth from our own cold dark tomb, for us also, the Last Enemy Shall be Destroyed.

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