<p>15:52 <i>In a moment, in the twinkling of an eye, at the last trumpet-&nbsp; </i>See on 1 Thess. 4:17. &quot;A moment&quot; is literally 'in an atom'. The idea is of time that cannot be divided further, and may be a way of signalling that the meaning of time will be changed around the judgment and coming of the Lord. There are references to a trumpet sounding at the Lord's return (Mt. 24:31; 1 Thess. 4:16), but the <i>last </i>trumpet suggests a series. This is reason for thinking that the Apocalypse was given at an early stage and the vision of the trumpets (Rev. 10:7) was known to the initial readership.</p><p><i>For the trumpet shall sound and the dead shall be raised incorruptible, and we shall be changed- </i>For the difference between the &quot;change&quot; and being made &quot;incorruptible&quot;, see on :51.</p><p>&quot;In a moment... the dead shall be raised incorruptible (i.e.) we shall all be changed&quot; (1 Cor. 15:52). &quot;The dead&quot; here refers to the group of dead believers who will be found worthy. Their immortality will be granted to them together, as a group, &quot;in a moment&quot;.&nbsp; Yet in a sense we will each receive our reward immediately after our interview with the Lord- another powerful indicator that the meaning of time must be collapsed at the day of judgment. The words of Mt. 25:34 are spoken collectively: &quot;Come, <i>ye</i> (not 'thou', singular) blessed... <i>ye</i> gave me meat... then shall the righteous answer him, saying, Lord, When saw <i>we</i> thee an hungered...&quot;. The corruption and incorruption may refer to the sense that we are now corruptible, we can sin and be corrupted. But the resurrected i.e. glorified believers who experience the &quot;resurrection to life&quot; will not be corruptible, they will be unable to sin. See on :42, :43 and :44.</p><p>However, this verse has been misread as meaning that all who are resurrected shall emerge from the grave immortal, meaning that the judgment is only for the dividing up of rewards rather than the granting of immortality to mortal bodies. There are a number of objections to this interpretation from other parts of Scripture:<br />- &quot;We shall all be <i>changed</i>... the dead shall be raised incorruptible, and we shall be <i>changed</i>. For this corruptible must put on incorruption, and this mortal must put on immortality... then shall be brought to pass the saying that is written, Death is<i> swallowed up</i> in victory&quot; (1 Cor. 15:51-54). The rebuilding / raising up incorruptible is the &quot;change&quot;, the mortal putting on immortality, death being swallowed up. All these phrases are rather uncomfortable within a scenario of immortal emergence from the grave. If the mortal bodies of saints are even further humbled before the piercing analysis of the judgment seat and <i>then</i> swallowed up in victory, clothed upon with immortality- these words find their natural fulfilment.<br />- Paul speaks of us being <i>clothed upon</i> with immortality at the judgment (2 Cor. 5:2,4,10 RV), as if we exist in a form which lacks the clothing of immortality, but is then 'clothed upon'.<br />- At the Lord's coming, our vile body will be changed to be like His glorious body (Phil. 3:20,21).<br />- God will quicken our <i>mortal bodies</i> (Rom. 8:11). The mortal bodies of Paul and the Romans have yet to be quickened; therefore they must be resurrected mortal and then quickened. However, it could be that Rom. 8:11 is one of several expectations of the second coming within the lifetime of the first century believers.<br />- At the judgment seat, we will receive a recompense for the things we have done, in a bodily form (2 Cor. 5:10). Of the flesh we will reap corruption, of the spirit: life everlasting (Gal. 6:7,8).<br />- We <i>will be</i> justified and <i>be</i> condemned by our account at the day of judgment- not at resurrection (Mt. 12:36,37).<br />- The nobleman came, called his servants, reckoned with them, and only then was taken from the slothful servant even that which he seemed to have- at the judgment, not the resurrection (Lk. 19:12-26). The unprofitable are cast into outer darkness at the judgment, not the resurrection.<br />- The sheep go away <i>into life eternal</i> and the goats <i>go away into </i>death- after the judgment process. It is hard to square this with immortal emergence before the judgment. <br />- &quot;Come, inherit the Kingdom&quot; (Mt. 25:34) is spoken at the end of the judgment process. Only then will the faithful inherit the Kingdom and thereby receive immortality. <br />- The Lord will raise up the dead and quicken (i.e. immortalise) whom He will of those He has raised up (Jn. 5:21).<br />- 1 Thess. 4:17 teaches that the dead are raised and go with the living to the judgment, where sheep and goats are divided finally. It seems inappropriate for already immortalised believers to be judged and rewarded.<br />- When a man is tried (always elsewhere translated &quot;approved&quot;) he will receive the crown on life- the crown which will be given at the last day (James 1:12 cp. 2 Tim. 4:8). The approval is surely not in the physical fact of resurrection- for the rejected will also experience this.<br />- If immortality is given at the resurrection rather than at the judgment, we would have to read 'resurrection' as a one off act; and yet it evidently refers to a process, something more than the act of coming out of the grave. The fact there will not be marriage &quot;in the resurrection&quot; is proof enough of this- it refers to more than the act of coming out of the grave. Also, if immortality is not given at the judgment, this creates a problem in respect of those who are alive at the Lord's return. Are we to believe that they will just be made immortal in a flash when the Lord comes, with no judgment?<br />- Immortal emergence inevitably means that men live with no fear of judgment to come. And yet the very fact of future judgment is an imperative to repentance (Acts 17:31; 2 Pet. 3:11). Admittedly, there is the danger that judgment can be over-emphasised to the point that God seems passive now, reserving all judgment until the last day. Both extremes must be avoided.</p><p>Taking the passage as it stands, it is quite possible to place it alongside several other Pauline passages which speak of the whole process of resurrection-judgment-immortalization as one act. This may be because he sometimes writes as if he assumes his readership will all be worthy of acceptance into the Kingdom, and will not be rejected. If we see our brethren as truly in Christ and therefore acceptable with Him, clothed in His righteousness, and seeing we cannot judge in the sense of condemning them, this ought to be a pattern for us. Judgment in the sense of condemnation will not pass upon those who will be in the Kingdom, although this doesn't mean that therefore they will not stand before the judgment seat of Christ. The Gospels likewise speak of both the resurrection and the judgment process as occurring at &quot;the last day&quot; (Jn. 11:24; 12:48); as if the &quot;resurrection&quot; includes the judgment process. The way 'the resurrection' can be 'better' or 'worse' (Heb. 11:35) and of two kinds (Jn. 5:29) further indicates that the term cannot be limited to just the emergence from the ground.</p><p>However, there is another reason why Paul wrote as he did. I have shown elsewhere that the meaning of time will be collapsed at the period of the Lord's return and judgment. It is therefore quite possible that in terms of time as we know it, the resurrection-judgment-immortalization process will take place in a micro second. To an onlooker, there would appear to be immortal emergence (cp. how the record of creation is described as an onlooker would have seen it). But if we were to break the process down, there would be the resurrection, coming forth as a mortal body, gathering to judgment, discussion with the judge, giving of reward, immortalization. Paul saw the trumpet blast as the signal of both the call to judgment (1 Thess. 4:17) and also the moment of glorification (1 Cor. 15:52).</p><p>Against the proposition that &quot;raised incorruptible&quot; in 1 Cor. 15:52 means an immortal emergence in theological terms, the following points should be considered:<br />- Paul doesn't say 'the dead are <i>resurrected</i> incorruptible', but rather that they are <i>raised</i> (Gk. <i>egeiro</i>) incorruptible. If he referred to actual resurrection, he would surely have used the word <i>anastasis</i>. But he doesn't. <i>Egeiro</i> is used of rising up from sickness (Mk. 1:37), rising in judgment (Mt. 12:42), the raising up of men as prophets (Mt. 11:11), raising up a Saviour (Lk. 1:69), the raising up of Pharaoh to do God's will (Rom. 9:17), to rise up against, to raise up a building. These are all processes leading to a completed action, not a simple one time action. Therefore it is not unreasonable to interpret Paul's words as does John Thomas: 'the dead shall be rebuilt incorruptible', referring to the whole process rather than just the coming out of the ground. <br />- The seed is sown &quot;a natural body&quot; (1 Cor. 15:44)- a <i>psuchikon soma</i>, a living body. This raises a question as to whether Paul is really talking about a <i>dead</i> body going into the grave and then coming out immortal. 1 Cor. 15:36 speaks of the seed as being sown, being scattered, right now (<i>speiro</i> in the active voice). This is almost certainly one of Paul's many allusions back to the Gospels- this time, to the parable of the sower. The seed is being sown now, and we respond to it. The seed is sown in the corruption, dishonour and weakness of this present nature (15:42,43). But that seed (&quot;it&quot;) will be raised / rebuilt in an incorruptible, glorious body; this is the power of the seed of the Gospel.</p><p>All this reasoning is in the context of 1 Cor. 15:35,36: &quot;But some man will say, How are the dead raised up? and with what body do they come? Thou fool...&quot;. To max out on the exact form in which we emerge from the grave is <i>foolish</i>, Paul says. And yet some of us have done just that. Surely Paul is saying 'Don't get distracted by this issue as a physicality <i>in itself</i>. The point is, as the seed of the Gospel is sown in you day by day, so in a corresponding way you will be rebuilt in the glory of the resurrection. So sow to the spirit, for as you sow you will reap (cp. Gal. 6:7,8)'.</p>