For to this end Christ both died, and rose, and revived, that he might be Lord both of the dead and living.
For to this end Christ [both] died, [and rose], and revived - `and lived;' that is, lived again (according to the better reading). The bracketed word "both" х kai (G2532)], and the clause, "and revived" х kai (G2532) anestee (G450)], are certainly an addition to the genuine text х kai (G2532) is found only in C*** (a corrector of about the ninth century), D (about the seventh), L, several cursives, the Vulgate (cod. Amiat.), the Philoxenian Syriac and some Greek fathers; but is missing in 'Aleph (') A B C * D * (and ***), E F G, numerous cursives, two copies of the Old Latin, and the Vulgate (except cod. Amiat.), and several Greek fathers. Kai (G2532) anestee (G450) is found in no Uncial manuscript, and only in some cursives.] That he might be Lord both of the dead and ('of the') living. The grand object of His death was to acquire this absolute Lordship over His redeemed, both in their living and in their dying, as His of right. But why this novel idea here of Christ being Lord over the dead? Does it not seem to contradict what our Lord says. that God is not the God of the dead, but of the living? (Matthew 22:32.) And even if not, what here suggested it to the apostle's mind? The true answer to these questions is finely given by Bengel in the following passage: 'The living and reviving triumph with the living Go'el (H1352). The living God is God of the living (Matthew 22:32). The revived Christ is Lord of the reviving. In Romans 14:7-8 Paul places this "life" before "death;" and as he advances in Romans 14:9, places that "life" after "death," as in Romans 8:38 (cf. Rom. 14:34). "Christ," says he, "died that He might acquire dominion over the dead;" "Christ revived, that He might acquire dominion over the living." Christ "has died;" therefore "death" (the act, or rather the passive experience of dying, and the state of death) shall not tear us from Him. Christ "is risen;" therefore "life" (in the world to come) shall not tear us from Him. The dominion of Christ over the dead (the author adds) refutes the psycho-pannychia (or the sleep of the soul between death and the resurrection), against which, indeed, the appearance of Moses and Elias (Matthew 17:3), the resurrection of the saints (Matthew 27:52, etc.), and the hope of Paul, etc. (Philippians 1:23; 2 Corinthians 5:8; Hebrews 12:23), constitute solid arguments'-and so on.