The reader has probably met the argument that is built upon this reference for `Universalism', but we would

remind ourselves that this passage is not correctly quoted. It does not simply put before us a proposition to prove

Universalism, and this is shown to be so by a complete quotation of the verse:

`FOR as in Adam all die, even so in Christ shall all be made alive'

This is no mere `hair-splitting'. `For' is a logical connective, and if we ignore or omit this link, we isolate the

passage from its context, and the Bible by this treatment becomes `a nose of wax'. `For' looks back, and we find

Paul is speaking of those which are fallen asleep `In Christ'. Does anyone affirm that by this term `In Christ' Paul

could possibly be embracing all men without exception? Christ is called `The FIRST FRUITS' of them that slept.

Now it is the nature of a `Firstfruits' that it should be of the same kind as the bulk of the harvest. At the Passover

period, a few early ripened ears of barley were gathered and offered in the temple as a `Firstfruits' (Lev. 23:10).

Now a sheaf of barley could be a pledge of a future barley harvest, but it could not be a pledge that `tares' would

also be reaped and harvested. This would be a monstrous supposition. At the harvest at the end of the age wheat is

gathered and harvested, tares are gathered and burned. The word `Firstfruits' Greek aparche occurs in the New

Testament as follows, and all can see its Scriptural implications and necessary limitations. Discrimination, not

Universalism, is implied in every reference. Romans 8:23; 11:16; 16:5; 1 Corinthians 15:20,23; 16:15; James 1:18;

Revelation 14:4. We pursue the argument of 1 Corinthians 15:20 into verse 21 which again commences with `For'.

Christ is the Firstfruits of those under review. Now a further link in the logical chain:

`For (i.e. arising out of the implication of the term "firstfruit") since by man came death, by Man came also the

resurrection of the dead', which is then further explained in verse 22. Paul was not concerned with the state of the

unsaved. He was dealing with those who had fallen asleep `In Christ' and he says in effect `For, as surely as all

must die who are "In Adam", so surely must all live again who are "In Christ"` and adds, `but each one (hekastos) in

his own rank':

Christ the Firstfruits.

Afterward they that are Christ's at His coming.

Then cometh the end.

The essence of this wondrous section is `All are one' with their Kinsman-Redeemer, and are the subject of this

wondrous chapter.

One more passage bearing upon the theme of `All of one' is John 17. Once again, as we saw in the opening of

this study, `sanctification' is in view:

`Sanctify them through Thy truth ... And for their sakes I sanctify Myself, that they also might be sanctified

through the truth' (John 17:17-19).

Their sanctification is linked with His voluntary sanctification `for their sakes', and this leads to the most intimate

and wonderful `oneness' that the mind can conceive `That they all may be ONE' (verse 21), the `all' being the

apostles, and those which should afterward `believe':

`As Thou, Father, art in Me, and I in Thee, that they also may be one in Us: that the world may believe that Thou

hast sent Me.

And the glory which Thou gavest Me I have given them; that they may be one, even as We are one:

I in them, and Thou in Me, that they may be made perfect in (perfected into) one; and that the world may know

that Thou hast sent Me, and hast loved them, as Thou hast loved Me' (John 17:21-23).

Throughout the New Testament the most intimate relationship is seen in all its lovely facets existing between

The Father and The Son, and here the believer is taken up into this relationship `sons' in the SON. Loved as He, and

sharing the glory that the Son as the Redeemer has received on our behalf! We are permitted in this chapter to draw

near and hear our Saviour's converse with His Father, but we are quite unable and unwilling to put the gracious

prayer on the dissecting table; we would rather take off our shoes from off our feet and recognize that we here stand

upon holy ground. There are other passages which stress this `oneness' which has been our theme. The relation of

Christ as Head and the Church of the One body with all. In the dispensation of the Mystery, this oneness is

expressed in the Unity of the Spirit, where Christ is the `one Lord' (Eph. 4:4-6). It is also evident in the need to