 |  |
The passage we are about to consider is contained in section B | 13-33 and this is
arranged as follows:
I Corinthians 15: 13 - 33.
A | 13-18.
FACT
relation to doctrine.
B | 19.
FACT
present life.
C | 20-23.
FACT
purpose, from Adam to parousia.
C | 24-28.
FACT
the end.
B | 29-32-.
FACT
present life.
A | -32, 33.
FACT
relation to practice.
This brings us to I Cor. 15: 24-28, the passage in point, and here we must call a halt,
while we consider the terms used and their meaning and bearing upon both the goal of the
ages and the opening words of Genesis.
"Then cometh the end" (I Cor. 15: 24).
"Then" refers to the preceding sentence `at His coming', and in the structure we have
noted that verses 20-23 extend from Adam to the parousia, that aspect of the Second
Coming of Christ that pertains to all callings and spheres other than the hope of the
dispensation of the Mystery.
Parousia. This word is derived from para `beside' and eimi `to be' and so "to be
present" in opposition to apousia `absence' (Phil. 2: 12). Paul speaks of the coming of
Christ in I Cor. 15: 23, and the coming of Stephanas in I Cor. 16: 17, in both cases
using the word parousia. In II Cor. 7: 6, 7 he uses the same word of the coming of
Titus, and in 10: 10 of his own bodily `presence'. So in Phil. 1: 26 and 2: 12 he uses it
of himself. The word is used altogether 24 times in the N.T., six occurrences speak of the
presence of Stephanas, Titus or Paul, one passage speaks of the coming and personal
presence of the man of sin (II Thess. 2: 9), one passage speaks of the coming of the day
of God (II Pet. 3: 12), the remainder speak of the coming of Christ:
(1)
As the Son of Man (Matt. 24: 3, 27, 37, 39).
(2)
As the Lord (I Thess. 3: 13; 4: 15; 5: 23; II Thess. 2: 1, 8; James 5: 7, 8;
II Pet. 1: 16).
(3)
As Christ (I Cor. 15: 23; I Thess. 2: 19).
(4)
As "His", without specific title (II Pet. 3: 4; I John 2: 28).
It will be seen that the parousia is used in the great prophecy of Matt. 24:, and by
Paul in his epistles written while the hope of Israel was still possible of realization, and
by Peter, James and John, but that while he freely uses the word in the prison epistle to
the Philippians, he never uses it of the coming of Christ as the hope of the church of the
Mystery, another word epiphaneia taking its place.
It may be as well if we take this opportunity of indicating the distinctive meaning of
the various words that are translated "then" in I Cor. 15::