Adam died because he sinned, and so Christ, who was without sin, overcame death, in that death comes from sin. Everyone, the righteous and the unrighteous alike, dies in Adam, and everyone, believers and unbelievers alike, will also be raised in Christ. But the unbelievers will be handed over for punishment, even though they appear to have been raised from the dead, because they will receive their bodies back again in order to suffer eternal punishment for their unbelief. Commentary on Paul’s Epistles.

Man indeed brought death to himself and to the Son of Man. But the Son of Man, by dying and rising again, brought life to man. Letter , To Honoratus

No human enters into death except through Adam and no one into eternal life except through Christ. This is the meaning of that repeated phrase all, because as all men belong to Adam through their first or carnal birth, so all men who belong to Christ come to the second or spiritual birth. Therefore he says “all” in both places because as all who die die only in Adam, so all who will be made alive will not be made alive except in Christ. Letter , To Jerome

Notice how he emphasizes “one” and “one,” that is Adam and Christ, the former for condemnation, the latter for justification… Obviously he is speaking of the resurrection of the just where there is life eternal, not of the resurrection of the wicked where there will be eternal death. Those who “shall be made alive” are contrasted with the others who will be damned. Letter , To Hilarius.

We commonly say that all enter a certain house through one door, not because all humanity enters that house but because no one enters except through that door. It is in this sense that as all die in Adam so do all those who live live in Christ… Aside from the one Mediator of God and men, the man Christ Jesus, there is no other name under heaven whereby we must be saved.

This does not mean that all who die in Adam will be members of Christ, since the majority will be punished in eternity by a second death. The apostle uses the word all in both clauses because as no one dies in a natural body except in Adam, so no one is made to live again in a spiritual body, except in Christ.

He might acquire for himself hearers void of faith, affecting to be esteemed a teacher, and endeavouring from time to time to employ sayings of this kind often . n Adam, that breath of life which proceeded from God, having been united to what had been fashioned, animated the man, and manifested him as a being endowed with reason; so also, in

What then? Tell me; did all die in Adam the death of sin ? How then was Noah righteous in his generation? And how Abraham? And how Job? And how all the rest? And what, I pray? Shall all be made alive in Christ? Where then are those who are led away into hell fire? Thus, if this be said of the body, the doctrine stands: but if of righteousness and sin, it does so no longer. Further, lest, on hearing that the making alive is common to all, you should also suppose that sinners are saved

Adam, should "all be made alive.". he was changed into the nature of the latter, himself being neither the tree of life nor that of corruption; but having been shown forth as mortal, from his participation in and presence with corruption, and, again, as incorrupt and immortal by connection with and participation in life; as Paul also taught, saying, "Corruption shall not inherit in corruption, nor death life". But if any one were to think that the earthy image is the flesh itself, but the heavenly image some other spiritual body besides the flesh; let him first consider that Christ, the heavenly man, when He appeared, bore the same form of limbs and the same image of flesh as ours, through which also He, who was not man, became man, that "as in Adam all die, even so in Christ shall all be made alive."

Strictly speaking, not everyone has died. Enoch and Elijah, for example, never did. Some will be found alive at the second coming of the Savior. .

If Adam is a type of Christ then Adam’s sleep is a symbol of the death of Christ, and by the wound in the side of Christ was typified the church, the true mother of all the living.

. For if "as in Adam all die, even so in Christ shall all be made alive". Once for all thenceforward married. If you were "in him"

Since we are all descendants of Adam, we all fall under this judgment.

"Adam" and "Christ" are presented as heads. As such, they acted on behalf of others, and all who are associated with them are affected by their actions. "All" who descend from "Adam" "die." In the same way, "in Christ all will be made alive." This verse has sometimes been used to support the doctrine of universal salvation. The argument is that those who die in Adam will be made alive in Christ and eventually be saved. However, this is not what the verse is saying. The key words are "in Adam" and "in Christ." "All" who are "in Adam" "die." All who are "in Christ" will be "made alive," meaning that only those who believe in the Lord Jesus Christ will be raised from the dead to be in eternal fellowship with Him. The term "all" who will be "made alive" is defined in [Verse 23] as those who belong to Christ at His coming. It does not include Christ's enemies, for they will be "put under His feet" [Verse 25]. If they were included, it would be, as someone once said, a strange description of heaven.

All that are by faith united to Christ, are by his resurrection assured of their own. As through the sin of the first Adam, all men became mortal, because all had from him the same sinful nature, so, through the resurrection of Christ, shall all who are made to partake of the Spirit, and the spiritual nature, revive, and live for ever. There will be an order in the resurrection. Christ himself has been the first-fruits; at his coming, his redeemed people will be raised before others; at the last the wicked will rise also. Then will be the end of this present state of things. Would we triumph in that solemn and important season, we must now submit to his rule, accept his salvation, and live to his glory. Then shall we rejoice in the completion of his undertaking, that God may receive the whole glory of our salvation, that we may for ever serve him, and enjoy his favor. What shall those do, who are baptized for the dead, if the dead rise not at all? Perhaps baptism is used here in a figure, for afflictions, sufferings, and martyrdom, as [Matt 20:22-23]. What is, or will become of those who have suffered many and great injuries, and have even lost their lives, for this doctrine of the resurrection, if the dead rise not at all? Whatever the meaning may be, doubtless the apostle’s argument was understood by the Corinthians. And it is as plain to us that Christianity would be a foolish profession, if it proposed advantage to themselves by their faithfulness to God; and to have our fruit to holiness, that our end may be everlasting life. But we must not live like beasts, as we do not die like them. It must be ignorance of God that leads any to disbelieve the resurrection and future life. Those who own a God and a providence, and observe how unequal things are in the present life, how frequently the best men fare worst, cannot doubt as to an after-state, where every thing will be set to rights. Let us not be joined with ungodly men; but warn all around us, especially children and young persons, to shun them as a pestilence. Let us awake to righteousness, and not sin.