Part 1.3 (20-28) Establishment
20. But now is Christ risen from the dead, and become the first-fruits of them that slept. The old deceit shaken off, the true statement is now given, and its consequences. Christ rose " from among the dead ; " He was among them, and left them still confined, their parts still severed. To a resurrection from among the dead Christians are to look forward as their hope.
You see the consequences of your denial. For yourselves and those you love all is despair.’ But the contrary is true. Now is Christ risen : first- fruits of the sleepers. Christ is seen in death as the Sacrifice, as the Passover-Lamb. But in resurrection He is the first-fruits. He was sown as the ear of corn in death and burial, arising out of death the first of all (John xii.). "First-fruits." Here is a reference to Lev. xxiii. Christ’s resurrection was on the morrow after the sabbath - that is, on the Lord’s day. With others He rose (Matthew 27:52-53). The risen then were a sheaf presented on high by Christ the Priest.
Jesus rose in His character of first-fruits. That is, the first-fruits in the law were the prophecy of the harvest following after, and were its consecration, as accepted by God. So Christ’s resurrection is not an isolated act, but closely and designedly connected with the resurrection of God’s consecrated ones ; indeed with the rising of all men. As surely as the harvest in Israel followed the first-fruits, and was a specimen of what was to follow, so Christ’s resurrection is God’s token and pledge of the rising of His people. Only, what man had to do, under the old covenant of the flesh, in relation to the natural harvest; God now is to do under the new testament of the risen Christ. Christ’s resurrection was a specimen of ours. But there was an interval between the first-fruits and their presentation to God. So there has been a long interval between Christ’s resurrection and the resurrection of His people. The extent of the interval between the first-fruits and the harvest was unnoticed and unknown.
Two different expressions denote the departed here - "dead," "sleepers." Why is this? - "The dead " belong to Adam, the result of his sin ; " the sleepers’1’1 - to Christ. They are the result of His work, who shall awake all the dead. Sleep bears a promise of awaking. Death is to us insuperable.
Christ has arisen from the sleep of death ; so will all, and by Him. How does His own resurrection imply that of all ? Because He rose in His character of first-fruits - and the first-fruits are a pledge of the harvest. The true sheaf of the first-fruits was cut by God. So by Him will the harvest be reaped. God means thus to carry out His harvest. This view is further expanded by the next verse.
21. For since by a man came death, by a man came also the resurrection of the dead. The history of mankind turns on two men - Adam and Christ. All are found included in Adam : all are, in one view, knit to Christ. For He has partaken of our mortal " flesh." It was God’s wise counsel, that as our ruin came by one representative man, our deliverance should come by another. We are lost by Adam’s sin ere we begin to act, and are possessed of a nature at enmity to God. We are saved before we begin to do good, and are renewed by the Holy Ghost because of Christ’s righteousness, His obedience and death. From Adam came the death of all - the undoing of the parts of man, the corruption of the body. By a man also is to come - yea, is already begun - the resurrection of the dead. Jesus takes up the work under the disastrous consequences of sin left by Adam.
Adam leaves men lying down. Christ has raised, or shall raise them up. If Christ is not risen, and the reknitting of the man has not in part taken place, and is not fully to take place, our religion is a fable. " The resurrection of the dead." Here is another idea. This says all the dead are to rise, leaving none in their graves. Thus it is distinguished from the expression ’ - " resurrection from among the dead," which supposes that some will abide in the tombs. " By a man." The dignity of human nature here appears, and not in philosophic speculations. No angel could deliver us, only one of the nature of the fallen. As man had dishonoured God’s law, so only a man could by his obedience honour the law, and by his enduring the penalty bring us glory.
Man has dishonoured God : man has glorified God more than any other being. The chief of all in heaven is a man ! The vast multitude of the fallen and dry bones of the valley of Death are due to the transgression of the one. Their rising up again clothed with flesh and having breath within, is due to the work of the One Deliverer. Christ, then, is really a man : He had flesh like ours, and blood. But He was without sin within, as well as without visible transgression.
If He were not really a man, He could not really deliver us. But He is more than man, else He had fallen before an evil nature and the temptations of Satan. He is Life and Resurrection ; else He could not, though he saved Himself, deliver others. By one man came the severance, under disgrace, of the two parts of man, visible and spiritual; and the sentence of law. By the other man comes the extrication of the body from under this disgrace and conn1ption, this weakness and dishonour, and its reuniting to the soul : no more to be separated, any more than Christ’s own body and soul are to be severed.
22. For as in Adam all die, so in the Christ shall all be made alive.
Death is a moral thing, as well as a physical. Resur-
35 rection is the result, too, of righteousness. There was no death before sin.
What is the extent of "all?" Some mistake, as if it referred to those in Christ. The two opposite families of God and Satan ? Shall we say, it really includes "all in Adam" and "all in Christ?" No. This is an alteration of the order and of the sense.
All are physically in Adam, all are so in the Christ. The result of the connexion of our flesh with Adam is literal death, or the separation of body and soul. The result of Christ’s partaking of our flesh is, that all will receive, not spiritual life, but physical (or natural) life, by the soul’s reanimating the body and its being made incorruptible. "
All," whether saved or lost, "all die." This is the constant, regular order of things since the fall.
Hence the present tense. " All shall be made alive."
Th1s refers to a future day, a forthputting of miracle in an opposite direction to what is going on now, and, as the result of Christ’s work and coming, undoing Adam’s work. It will take effect on unnumbered thousands at once in a moment. The one is the result of the sin brought in by one man, the other of righteousness brought by another. Not all are spiritually alive in Christ. Not those alone are to rise.
"Death" and "resurrection" are opposite ideas, physically and morally, occurring at different times.
Resurrection is necessary to the cleansing of the man finally, to enable him to live with God. All while under the state of death are reckoned unclean.
Hence God forbad, and forbids communication with the spirits of the dead.
If one died in the stead of all, He rose on behalf of all too.
23. But every man in his own order: Christ the first-fruits; afterwards they that are Christ’s at his coming. Not all, good and bad together, are to rise at the same moment, as usually stated. It might have been so, had God so willed. But there are to be, as He says, two resurrections yet : one for those who belong to Christ, and one for those who inherit under Adam only (John 5:28). " Christ the first-fruits." Each must rise, but in different companies (Luke xx.) of the saved or lost. In which will you rise, reader ? If you rise not when Christ comes - then you will rise only in the resurrection of judgment (Revelation 20:11). "
Then those who are Christ’s at His presence " - "
Then," is an adverb of order, " afterwards." "Those who belong to Christ." This is a special company; consisting of Christ’s beloved ones : of those saved by Him - knit to Christ, not only as partakers of human nature, but as renewed by grace. On a different principle too; as is shown by Romans 8:11. This resurrection to take place at a different time from the resurrection of the lost. It is to take place " at Christ’s presence" Not " coming," which gives a wrong idea, as if, the moment Christ descended, all His people visibly ascended to Him in an instant; and then, after meeting Christ, at once turned back to put down evil and to reign with Him.
God’s scheme is different. What is the "presence?"
Now is the time of Christ’s " absence," up in heaven, on the Father’s throne. At His Father’s signal He leaves heaven, and descends into air (Thess. iv.).
Some of His saints, both of the living and of the dead, are caught up to meet Him there. There are they judged, and their places settled, as regards the coming kingdom. The presence will be invisible. The type of this is given under the Old Covenant. God said to Israel through Moses, ’ I am coming ; get ready.’ Accordingly, Jehovah came down in cloud on Sinai, and His people, some waked by the trumpet, some already awake, drew near to where He was. But Jehovah remained on the mount invisible, a long while before He descended to dwell in the tabernacle ; and much had to be done by Him and by Moses, ere that took place. So the coming presence of Christ will be invisible, save to those caught up.
They, too, go up invisibly, "in clouds." Men left on earth cry, " Peace and safety," because Christ is not seen, and His people invisibly depart. Then comes destruction when men believe it not, as the sword came on the idolaters of the Calf at the mountain’s foot. Moses, though present, is unseen by them. The Presence will be that period, of some unknown duration, during which Christ’s people, in different battalions, are taken up to give account to Him, and to get their places and destinies arranged. The day to come is one of reward to works. Hence Christ’s is the highest place. As He rose the first, He is coming back in His power to raise us. In all things He is to have, as is fitting, the preeminence. "
I am Resurrection and Life."
Why is the kingdom not distinctly mentioned here by Paul? Because it is a question of the order of the resurrections. The first resurrection introduces the kingdom. The Kingdom of Christ is that which He has won as the Worthy One. Who can be trusted to bring to order this fallen world ? Who is so
39 fitted, who so deserves it ? Not the angels ! They bow before Christ as the Worthy One (Rev. v.). It is the reward of His sufferings, the joy set before Him, the pleasure of the Lord prospering in His hand because of His pouring out His soul to death. He is the Joseph of universal empire, the Upright One.
Israel knew when their Lord was coming : we know not. But His ’presence’ begins as soon as His motion downwards from heaven into air ceases. There Christ will be found in His royal glory ; there will be somewhat answering to the banquet of the seventy elders on the mount. The Saviour’s descent and His people’s ascent must be invisible. After His unseen presence is over, He makes Himself visible; He and they are beheld together in the sky in glory (Colossians 3:1). The presentation of Christ’s people to Him takes place at his Presence (1 Thessalonians 2:19, iii. 13, iv. 15, v. 23). That is the time of gathering to Christ (2 Thessalonians 2:2). At length, after the false Christ’s reign is over, Jesus manifests His presence, which was before secret (2 Thessalonians 2:8). Of this " presence " a specimen was also given in the New Testament to the three apostles on the Mount of Transfiguration (2 Peter 1:16). That was a secret presence ; and not all His people were with Him there. The next day Jesus showed Himself and His power on descending the mount. The resurrection of the righteous takes place while Christ is present secretly as the Thief; then they and He are manifested together in the glory, to the dismay of their foes and their destruction. As, then, this ’
Presence ’ of Christ is a something of at least three and a-half years’ duration, there may be several raptures of believers up to it. Before He appears, and during His secret presence, these raptures occur.
24. Then cometh the end, when he shall deliver up the kingdom to God, even the Father ; when he shall have put down all rule and all authority and power. "
Afterwards comes the end " (eira). Great is the importance of the words used to translate the Word of God. The gift of translation was of old one of the Spirit’s bestowments. "Then" has two senses, ( i) "at that time," and (2) "afterwards." In which sense is it used here? In the latter. It is a particle of order, as in the previous verses (5, 7). The taking it in the sense of ’ at that time ’ has confused many as to the events of prophecy. ’ As soon as the resurrection of Christ’s saints takes place, comes the end. Where, then, is your millennium?’ It is not so, friends ! " Afterwards " - a thousand years afterwards, comes "the end." At once, when Christ’s presence in its secrecy is finished, comes His kingdom of a thousand years, and His approved ones have part in it. The kingdom must be bestowed, and come to Him, before the giving up of it has arrived. His coming and kingdom go together (2 Timothy 4:1). His presence must be seen and felt in judgment; for He comes to take away power from evil spirits and evil men, and to judge all (Luke 1:32, Matthew 25:31, xvi. 28, Luke 19:11, Rev. xix., xx.).
Jesus has come once, as the Lamb of God, to bear, as none has done before, the evil of men. The righteous had much to bear ; Christ bore more than they. The prophets had, as God’s messengers, much to endure ; Christ, as chief of the prophets, endured more than all. David, as God’s anointed one, bore much from Saul and Israel; Christ as God’s King, rejected, hated, ridiculed, slain, still more. At length comes His turn of power. Every knee shall bow to Him. Chief in suffering, He is now to be chief in glory. And so they who with Him have suffered, with Him shall reign. Fear not, Christians, to suffer and to be cast out for Christ ! ’Tis a proof you are on the way to glory (Luke 6:20-26). This is settled for us with all clearness by Rev. xx., probably, too, to an extent not known to Paul, and only discovered to John in Patmos. There (in Chap, xix.) we have the gathering of the Lord’s people in heaven, before He comes forth from it with them.
Then comes the manifestation of His presence, and its destruction of His foes, specially of the False Christ and the False Prophet. Then comes the binding of Satan, who is now at liberty, and is our accuser on high. Then we have the kingdom of a thousand years bestowed on those judged worthy.
Next is " the end " - the little period in which Satan is let loose, and prevails against multitudes of men.
Lastly comes the resurrection and judgment of the dead, and the winding up of all and destruction of the earth. At that time Christ gives up the kingdom which He and His have been wielding. Thence onward it is not to be a Son of Man reigning, but God all in all. Observe the difference between the many thrones of Chap. xx. and the one throne of God and the Lamb in Chap, xxi., xxii. That is the eternal state. " They shall reign for ever and ever."
Christ will then, in those thousand years and in that little period " the end," have accomplished the purpose for which God the Father assigned the kingdom to Him for awhile. There are many rebel rulers and powers ; many enemies of the Christ to be put down, (1.) Those of earth, whom He finds gathered together to do battle against Him (Rev. xix.).
After that there will be some fightings and smitings on earth. (2.) Then comes the subjection of Satan and his angels. These He has first to cast down from heaven, then from earth into the pit. Satan comes up thence only to be cast into the lake of fire, where he is for ever. (3.) Also Christ has to display His power over the creatures of earth, as the lion and wolf; and over the serpent especially.
Righteousness is at length to rule on earth. Man is to be lord of all, a Man that cannot fall, as others, when tried, have fallen. Power and righteousness, so long dissevered, are knit together at last by God.
25. For he must reign, till he hath put all enemies under his feet.
Such is God’s counsel, and it cannot fail of its effect. Such is the design of the kingdom entrusted to Him, and He will infallibly effect it, both the will and the power being His (Ps. ii., ex., vii.). None can overthrow His kingdom, or stay His advent. This design of God regulates the length of Christ’s reign. It is planned with a certain definite object arising out of the disorder introduced by Satan’s and ^ Adam’s sin. This disorder shall be rectified in a certain moderate lapse of time, not requiring all eternity. The new heaven and earth are those of eternal righteousness. The Christ has enemies of various kinds - some are secret, some open. These shall all fall beneath His hand. Shall they be reduced to annihilation ? - No I they are to be placed in disgrace and suffering and subjection under Him. "Till He have put all enemies under His feet." They will be existing then. After the thousand years, death ceases in the final resurrection ; and His foes, raised from the dead, are cast into the ’Second Death,’ - the place of torment for ever and ever. As Christ’s enemies are not now being made His footstool, His kingdom is not yet begun. On the Spiritist scheme there can be no prophecy ; no winding up of earth and sin. God the Father gives the kingdom to Christ in Rev. v. The design of this delegation or concession is then given.
It is to put down, or reduce to powerlessness all the opposing forces that sin has brought in. These are spirits of evil, men on earth, and the results of sin, or powers, such as death. The kingdom of Christ is the one lost by Adam in the past. Christ takes it.
It is God’s counsel, which, I believe (Psalms 8:6), at length comes to pass, spite of Satan’s plot, and Adam’s fall.
45 Now is the time of grace towards Christ’s enemies among mankind. They are besought, specially kings and rulers, (Ps. ii.) to obey the Son. But then they will be put down by power. Turn, reader, while you may ..It is but a brief time. After that will be only the sceptre of iron, to show how terrible God is to the evil, how sacred His laws, how determined He is to reign in righteousness, let who will be broken beneath His sway. Repent, reader, if impenitent, and be at peace with God ! else you provoke a dismal, an eternal doom. You will have none but yourself to blame. To glorify God by your misery - how terrible ! To be made an example of to deter others - how awful ! Persuasion, you see, and the means of grace, will not avail to make an end of Christ’s foes. They grow only more hardened in unbelief. The tares become more and more the ripe in evil. Then come the angels, and the binding, and the fire ! Power will be against Christ in the last days. But His supreme power and might will put down all enemies. "
He must reign, till." Because it is so written ( Psalm Exodus 1:1-22). Here we have the Saviour’s reign.
See also Ps. viii. 6. Not enemies alone, but all things are to be subject. Christ has a definite part to play. As if a great revolt were to occurin Canada, and her Majesty were to despatch the Prince of Wales with a fleet and army, and with full powers civil and military to put down the rebellion, to reward the deserving, and then to return and deliver up the authority entrusted to him. He might be unable to conquer, yea be conquered ; or be cut off by death, and obliged to entrust the work to other hands. Not so Christ. The great revolt in heaven and in earth shall be put down, and all the rebels at last subjected to just punishment. Reader, are you one? Submit ! submit now. Let not the present patience of God deceive you ! Another day of an opposite character is close at hand. Christ, now the Priest of mercy, is coming as the King, with sword of judgment to cut down His foes. What says your heart ? ’ This Christ shall not rule ; I hate him.’ ’He doth not (like Micaiah) prophesy good concerning me, but evil.’ But reign He must.
Righteousness shall at length prevail : God’s justice will not always tarry. Mercy’s hour is waning. Christ’s foes are growing more and more confident and presumptuous and unbelieving, just as they are about to be overthrown for ever. Submit ! Christ is gracious and will forgive. But " He must reign." ’Tis high treason to resist Him. So fighting against Victoria is the chief state offence. Christ, now the Shepherd of grace, is coming soon as Master of the field, to cause His reapers to pluck up the tares, to bind them, and cast them into the lake of fire. He is coming as the Treader of grapes, to beat down His foes, in the day of vengeance of our God.
26. The last enemy that shall be destroyed is death. This is hinted at in Ps. viii. 2. Death will - though swallowed up in victory for the saints - still exist, during the millennium; (1) In the sacrifices; (2) In men’s slaying creatures for food. (3) Also, while life is greatly prolonged, there will be the death of some men during the millennium ; as offenders cut down by the stroke of God, or by sentence of His rulers, or by the sword in battle. But after the thousand years - death, that is the separation of body and soul, exists no more; swallowed up for all in resurrection. God’s foes cannot die. They exist in misery for ever. Paul says not, " it was the last enemy," but it will be the last to be put down. Sin came in before death. So sin is judged and coerced, before death ends.
Observe - ’ Death is an enemy! Spiritists are declaring the reverse. - ’ It is no proof of sin, no token of wrath. It is the entry on eternal joys.’ Scarcely will they admit, indeed they deny, any evil in it. But death was not the primary state of things, but the result of sin and law. In God’s view it is our enemy.
It cannot cease, till sin is made to cease on earth.
It came as the displeasure of God on broken law.
It was an enemy to Christ. He felt all its sting.
Therein was found His cup of bitterness. He, then, shall bid death end. " The last enemy to be put down is death." Here comes in the resurrection of the wicked (Revelation 20:11). The raising of the lost is not here distinctly called a resurrection. It is the swallowing up of death as an enemy. As an enemy of man, and of Christ, whom it smote with its sting, Death must itself be destroyed or " put down." It is the same word as in verse 24 (xara/D-ytw). Death is the separation of body and soul. Death, then, in regard of the wicked also, shall be undone. That is, they resume their bodies : body and soul are no more to be severed. After that, they are judged and sentenced. Then they can die no more. Their full punishment as enemies, to be set beneath the feet of Christ and God, attains there its completion. ’ But the Second Death ! What make you of that ? ’ That is the name of the prison of which Christ has the keys, in which the lost are to abide for ever. The disabling of Death is the last act of the kingdom of the Christ. It is so stated in Rev. xi. and xx. The
49 removal of death means the reunion of the parts of man which death has severed. This is effected in resurrection. Not merely God must prevail, and His foes must be in torment ; but it is right He should prevail, and they sin each moment who are not at peace with Him.
Christ’s kingdom is very much a subjugation of evil. At the last, evil rises up in its blackest form, when Satan is let loose. Rebellion takes place at the close against the perfect kingdom of Christ. It is not, - ’
Christ is to reign till all evil is banished out of the universe} Satan is tormented with the False Christ, the False Prophet, and the wicked, day and night for ever and ever.
27. For he hath put all things under his feet. But when he saith, ’All things are put under hini,’ it is manifest that he is excepted; which did put all things under him.
Verse 27 is the proof of verse 25. "He hath put." "
Death," though last named, is not the agent, but God. There is a reference to Ps. viii. 6. The Father’s will is, that all things be subjected to Christ. The extent of "all things" is here declared. It admits of one exception only - the Supreme power of the Father, who gave the Son this commission. This is set forth in type in the history of Joseph.
All previous officers of Pharaoh are subjected to Joseph. " Only in the throne will I be greater than thou." This verse, then, marks the limits of Jesus’ kingdom as Son of Man.
28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
Christ has a certain great task set Him by the Father ; a task which He alone is competent to perform, and alone worthy to do so, as is confessed willingly by the angels. This scene is given us in Rev. v. God’s power given to the twenty-four elders of the angels is willingly given up to Christ, as far worthier than themselves. Then they speak of His introducing others also to a like superiority over them, by His work on their behalf. Thus the elect angels do not stumble at God’s counsel with regard to the sons of men, when the day comes. God commends His scheme to them. It is not unjust and arbitrary.
They own the fitness of the new dominion, though it sets aside their own.* " Thy will be done, as in *How fully we may rest on each word of Scripture given us by inspiration ! The argument turns here on "all" and "till."
While, then, multitudes, even of God’s people, dishonour His word and throw it aside for their own schemes, let us hold it fast ! "No jot or tittle shall pass away " (Matthew 5:18).
heaven." This kingdom given to Christ cannot come to an end, before the purpose for which it was given be achieved. Nor can it be delayed after that. For Christ fulfils perfectly the mind of His Father. The supreme rule of man is not to be for ever. It was for a special purpose, and that accomplished, it ends. "
Then shall the Son also Himself be subject." Here we are shown, how the ending of the kingdom of the Redeemer shall affect the relations between God and His Christ. Notice the force of "Himself." Christ, though He be highest of all, shall surrender. The Son of God delights to do all the Father’s will, even though that will once was that He should be depressed fearfully under sin and death. The time of His reward because of that suffering is at hand, and He will be supreme over all. But He will, after that season is past, take the place of the Son with the Father - the subordinate place. Thus will He set to us and to all the creatures an example of subordination and obedience to the Supreme Governor. The pride of man seeks to make himself first and independent, to rule all, to do his own will.
He despises those who are in subjection to others. But that is the vanity of the flesh, vainly puffed up. The happiness of man consists in knowing and keep- ing his true place. It does not lie in self-exaltation, in doing our own will, and saying with lofty pride, " Who is lord over us?" With the lowly are wisdom and happiness. The Father will at length receive back from the Son’s hands the sovereignty entrusted to Him, the design having been fully accomplished according to the Father’s mind. Herein what a contrast to man !
Many of the great of this world used the power given them to overturn the authority that commissioned them.
Thus Caesar overturned the republic that made him its general. Thus Napoleon also. Thus, too, to come to Scripture examples, the house of David used the power given it of God, to counteract God’s glory. In consequence, it was (in Jeroboam’s day) first divided, and then taken away. So with the power then entrusted to the Gentiles in Nebuchadnezzar’s day.
It was used against Jehovah, and at last power will rear itself up in battle array against God and His Christ, and be destroyed. " That God may be all in all things." The supremacy of man over all beings but God, is the great characteristic of the thousand years. But after that - its purpose ended - empire reverts to God, who for a while delegated it. It is the eternal " Kingdom of God " that is to follow on ’ the Kingdom of the Son of Man.’ God is indeed now invisibly "all in all." But it is by no means apparent ; for His enemies who speak and act against Him, are upheld. It will not be the delegation of government then. It is fitting that God be seen and owned to be supreme, the Giver and Upholder of all that is good. This final state of things is shown us in Revelation. In Rev. xx. 4 are many "thrones," Christ’s being the chief.
During the first resurrection, Christ and His peers are ruling together. But in Revelation 22:1 there is one throne only ; so also in Revelation 21:5; Revelation 22:3.
Risen and saved men are God’s " servants," the courtiers of the Great King, - themselves reigning sub- ordinately. The subjection of the Son to the Father has already been presented in another form, as the resigning by Him of the powers previously given.
Christ is not reigning yet (Revelation 3:21). He is waiting till the Father performs His promise. Then His favoured ones are to reign too.
There are three steps of resurrection - (1) Christ;
(2) the righteous; (3) the wicked. This last is not openly called resurrection here. The resurrection of all the dead is bound up with the promise in Psalms 8:6, that all shall be subjected to a man. Then death itself shall be subjected to the Son of Man. Therefore He must raise up out of death, and out off the sever- ance it has made between the parts of men, men - all men. Thus only is death ended, namely, by resurrection. (1.) The resurrection of Christ’s people happens before the millennium, that His people may have fellowship with Him, ruling in it, and partaking of His joy and reward. This earnestly seek, brethren ! Not all will enter it. (2.) The resurrection of the wicked after this kingdom of glory is over, is for those not accounted worthy. The glory of resurrection, which is to partake of the millennial kingdom, will then be gone. It will be a resurrection only in order to put down death, when God’s enemies are subdued, imprisoned, tormented.