1 Corinthians 15 commentary

The word resurrection, usually points out our existence beyond the grave. Of the apostle's doctrine not a trace can be found in all the teaching of philosophers. The doctrine of Christ's death and resurrection, is the foundation of Christianity. Remove this, and all our hopes for eternity sink at once. And it is by holding this truth firm, that Christians stand in the day of trial, and are kept faithful to God. We believe in vain, unless we keep in the faith of the gospel. This truth is confirmed by Old Testament prophecies; and many saw Christ after he was risen. This apostle was highly favoured, but he always had a low opinion of himself, and expressed it. When sinners are, by Divine grace, turned into saints, God causes the remembrance of former sins to make them humble, diligent, and faithful. He ascribes to Divine grace all that was valuable in him. True believers, though not ignorant of what the Lord has done for, in, and by them, yet when they look at their whole conduct and their obligations, they are led to feel that none are so worthless as they are. All true Christians believe that Jesus Christ, and him crucified, and then risen from the dead, is the sun and substance of Christianity. All the apostles agreed in this testimony; by this faith they lived, and in this faith they died.

Having shown that Christ was risen, the apostle answers those who said there would be no resurrection. There had been no justification, or salvation, if Christ had not risen. And must not faith in Christ be vain, and of no use, if he is still among the dead? The proof of the resurrection of the body is the resurrection of our Lord. Even those who died in the faith, had perished in their sins, if Christ had not risen. All who believe in Christ, have hope in him, as a Redeemer; hope for redemption and salvation by him; but if there is no resurrection, or future recompence, their hope in him can only be as to this life. And they must be in a worse condition than the rest of mankind, especially at the time, and under the circumstances, in which the apostles wrote; for then Christians were hated and persecuted by all men. But it is not so; they, of all men, enjoy solid comforts amidst all their difficulties and trials, even in the times of the sharpest persecution.

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 favour. 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 Mt 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.

1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the like shape, and form, and stature, and members, and qualities? The former objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brought about by Divine power; that power which all may see does somewhat like it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as well as to admire the Creator's wisdom and goodness. There is a great variety among other bodies, as there is among plants. There is a variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and there will be a variety of glories among them. Burying the dead, is like committing seed to the earth, that it may spring out of it again. Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirits made perfect. To God all things are possible. He is the Author and Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken and change the body by his Spirit. The dead in Christ shall not only rise, but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious and spiritual bodies, fitted to the heavenly world and state, where they are ever afterwards to dwell. The human body in its present form, and with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only reap corruption. And the body follows the state of the soul. He, therefore, who neglects the life of the soul, casts away his present good; he who refuses to live to God, squanders all he has.

All the saints should not die, but all would be changed. In the gospel, many truths, before hidden in mystery, are made known. Death never shall appear in the regions to which our Lord will bear his risen saints. Therefore let us seek the full assurance of faith and hope, that in the midst of pain, and in the prospect of death, we may think calmly on the horrors of the tomb; assured that our bodies will there sleep, and in the mean time our souls will be present with the Redeemer. Sin gives death all its hurtful power. The sting of death is sin; but Christ, by dying, has taken out this sting; he has made atonement for sin, he has obtained remission of it. The strength of sin is the law. None can answer its demands, endure its curse, or do away his own transgressions. Hence terror and anguish. And hence death is terrible to the unbelieving and the impenitent. Death may seize a believer, but it cannot hold him in its power. How many springs of joy to the saints, and of thanksgiving to God, are opened by the death and resurrection, the sufferings and conquests of the Redeemer! In verse 58, we have an exhortation, that believers should be stedfast, firm in the faith of that gospel which the apostle preached, and they received. Also, to be unmovable in their hope and expectation of this great privilege, of being raised incorruptible and immortal. And to abound in the work of the Lord, always doing the Lord's service, and obeying the Lord's commands. May Christ give us faith, and increase our faith, that we may not only be safe, but joyful and triumphant.

1. Now I make known to you. He now enters on another subject — the resurrection — the belief of which among the Corinthians had been shaken by some wicked persons. It is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees.

For example, when he says,

Of what advantage is it to be baptized for the dead? (1 Corinthians 15:29.)

Were it not better to eat and to drink? (1 Corinthians 15:32.)

Why are we in peril every hour? (1 Corinthians 15:30,)

and the like, it might very readily be replied, in accordance with the views of the philosophers, “Because after death the soul survives the body.” Hence some apply the whole of Paul’s reasoning contained in this chapter to the immortality of the soul. For my part, while I leave undetermined what the error of the Corinthians was, yet I cannot bring myself to view Paul’s words as referring to anything else than the resurrection of the body. Let it, therefore be regarded as a settled point, that it is of this exclusively that he treats in this chapter. And what if the impiety of Hymeneus and Philetus had extended thus far, “Iusques a Corinthe;” — “As far as Corinth.” who said that the resurrection was already past, (2 Timothy 2:18,) and that there would be nothing more of it? Similar to these, there are at the present day some madmen, or rather devils, “Possedez d’autres diables;” — “Possessed by other devils.” who call themselves Libertines. “The Libertines of Geneva were rather a cabal of rakes than a set of fanatics; for they made no pretense to any religious system, but only pleaded for the liberty of leading voluptuous and immoral lives. This cabal was composed of a certain number of licentious citizens, who could not bear the severe discipline of Calvin, who punished with rigour, not only dissolute manners, but Also whatever carried the aspect of irreligion and impiety.” — Paterson’s History of the Church, volume 2. — Ed. To me, however, the following conjecture appears more probable — that they were carried away by some delusion, “Par quelque opinion fantastique;” — “By some fantastic notion.” which took away from them the hope of a future resurrection, just as those in the present day, by imagining an allegorical resurrection, “Vne ie ne scay quelle resurrection allegorique;” — “An allegorical resurrection, I know not of what sort.” take away from us the true resurrection that is promised to us.

However this may be, it is truly a dreadful case, and next to a prodigy, that those who had been instructed by so distinguished a master, should have been capable of falling so quickly “Si soudainement seduits;” — “So suddenly seduced.” into errors of so gross a nature. But what is there that is surprising in this, when in the Israelitish Church the Sadducees had the audacity to declare openly that man differs nothing from a brute, in so far as concerns the essence of the soul, and has no enjoyment but what is common to him with the beasts? Let us observe, however, that blindness of this kind is a just judgment from God, so that those who do not rest satisfied with the truth of God, are tossed hither and thither by the delusions of Satan.

It is asked, however, why it is that he has left off or deferred to the close of the Epistle, what should properly have had the precedence of everything else? Some reply, that this was done for the purpose of impressing it more deeply upon the memory. I am rather of opinion that Paul did not wish to introduce a subject of such importance, until he had asserted his authority, which had been considerably lessened among the Corinthians, and until he had, by repressing their pride, prepared them for listening to him with docility.

I make known to you. To make known here does not mean to teach what was previously unknown to them, but to recall to their recollection what they had heard previously. “Call to your recollection, along with me, that gospel which you had learned, before you were led aside from the right course.” He calls the doctrine of the resurrection the gospel, that they may not imagine that any one is at liberty to form any opinion that he chooses on this point, as on other questions, which bring with them no injury to salvation.

When he adds, which I preached to you, he amplifies what he had said: “If you acknowledge me as an apostle, I have assuredly taught you so.” There is another amplification in the words — which also ye have received, for if they now allow themselves to be persuaded of the contrary, they will be chargeable with fickleness. A third amplification is to this effect, that they had hitherto continued in that belief with a firm and steady resolution, which is somewhat more than that they had once believed. But the most important thing of all is, that he declares that their salvation is involved in this, for it follows from this, that, if the resurrection is taken away, they have no religion left them, no assurance of faith, and in short, have no faith remaining. Others understand in another sense the word stand, as meaning that they are upheld; but the interpretation that I have given is a more correct one. It is remarked by Bloomfield, that “in ἐστήκατε (which means ‘ye have persevered, and do persevere,’) there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like ἑδραῖοι γίνεσθε, (be steadfast,) in 1 Corinthians 15:58.” — Ed.

2. If you keep in memory — unless in vain “Our version does not express intelligibly the sense of ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε by rendering it so literally — unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, τοῦτο ἡμεῖς ἐ᾿ἴπομεν ἐν τί τῶν εἰκὢ πεπιστεύμενων — “this I said was one of those tales which are believed without any good authority.” (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra — to believe in vain, or temere — (rashly.) Kypke takes notice that ἐκτὸς εἰ μὴ, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.” — Alexander’s Paraphrase on 1 Corinthians 15. (London, 1766,) — Ed. These two expressions are very cutting. In the first, he reproves their carelessness or fickleness, because such a sudden fall was an evidence that they had never understood what had been delivered to them, or that their knowledge of it had been loose and floating, inasmuch as it had so quickly vanished. By the second, he warns them that they had needlessly and uselessly professed allegiance to Christ, if they did not hold fast this main doctrine. “Ce principal poinct de la foy;” — “This main article of faith.”

3. For I delivered to you first of all He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a foundation in the erecting of a house. At the same time he adds to the authority of his preaching, when he subjoins, that he delivered nothing but what he had received, for he does not simply mean that he related what he had from the report of others, but that it was what had been enjoined upon him by the Lord. “Que le Seigneur mesme luy auoit enseignee et commandee;” — “What the Lord himself had taught and commanded him.’: For the word “Le mot de receuoir;” — “The word receive.” must be explained in accordance with the connection of the passage. Now it is the duty of an apostle to bring forward nothing but what he has received from the Lord, so as from hand to hand The Reader will find our Author making use of the same proverbial expression when commenting on 1 Corinthians 4:1, and 1 Corinthians 11:23. See volume 1, pages 150, 373. — Ed. (as they say) to administer to the Church the pure word of God.

That Christ died, etc. See now more clearly whence he received it, for he quotes the Scriptures in proof. In the first place, he makes mention of the death of Christ, nay also of his burial, that we may infer, that, as he was like us in these things, he is so also in his resurrection. He has, therefore, died with us that we may rise with him. In his burial, too, the reality of the death in which he has taken part with us, is made more clearly apparent. Now there are many passages of Scripture in which Christ’s death and resurrection are predicted, but nowhere more plainly “Il n’y en a point de plus expres, et ou il en soit traitte plus apertement;” — “There are none of them that are more explicit, or where it is treated of more plainly” than in Isaiah 53, in Daniel 9:26, and in Psalm 22

For our sins That is, that by taking our curse upon him he might redeem us from it. For what else was Christ’s death, but a sacrifice for expiating our sins — what but a satisfactory penalty, by which we might be reconciled to God — what but the condemnation of one, for the purpose of obtaining forgiveness for us? He speaks also in the same manner in Romans 4:25, but in that passage, on the other hand, he ascribes it also to the resurrection as its effect — that it confers righteousness upon us; for as sin was done away through the death of Christ, so righteousness is procured through his resurrection. This distinction must be carefully observed, that we may know what we must look for from the death of Christ, and what from his resurrection. When, however, the Scripture in other places makes mention only of his death, let us understand that in those cases his resurrection is included in his death, but when they are mentioned separately, the commencement of our salvation is (as we see) in the one, and the consummation of it in the other.

5. That he was seen by Cephas He now brings forward eye witnesses, (αὐτόπτας) as they are called by Luke, (Luke 1:2,) who saw the accomplishment of what the Scriptures had foretold would take place. He does not, however, adduce them all, for he makes no mention of women. When, therefore, he says that he appeared first to Peter, you are to understand by this that he is put before all the men, so that there is nothing inconsistent with this in the statement of Mark (Mark 16:9) that he appeared to Mary.

But how is it that he says, that he appeared to the twelve, when, after the death of Judas, there were only eleven remaining? Chrysostom is of opinion that this took place after Matthias had been chosen in his room. Others have chosen rather to correct the expression, looking upon it as a mistake Granville Penn supposes that the common reading εἶτα τοῖς δώδεκα then to the twelve, is a corruption for εἶτα τοῖς δε δεκα — and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that “instead of δώδεκα, twelve, ἓνδεκα, eleven is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,” and that “this reading is supported by Mark 16:14,” remarks: “Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.” “The twelve was a name not of number, but of office. — McKnight. — Ed. But as we know, that there were twelve in number that were set apart by Christ’s appointment, though one of them had been expunged from the roll, there is no absurdity in supposing that the name was retained. On this principle, there was a body of men at Rome that were called Centumviri, “C’est a dire, les Cents;” — “That is to say, the Hundred.” while they were in number 102. The reader will find the same term referred to by Calvin when commenting on 1 Corinthians 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed. By the twelve, therefore, you are simply to understand the chosen Apostles.

It does not quite appear when it was that this appearing to more than five hundred took place. Only it is possible that this large multitude assembled at Jerusalem, when he manifested himself to them. For Luke (Luke 24:33) makes mention in a general way of the disciples who had assembled with the eleven; but how many there were he does not say. Chrysostom refers it to the ascension, and explains the word ἐπάνω to mean, from on high. “This peculiar use of ἐπάνω for πλωῖον, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mark 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos, 300 and more.” — Bloomfield. The word ὠπάνω is used in a similar way in the Septuagint. Thus in Exodus 30:14 ἀπὸ εἰκοσαετοῦς και ἐπάνω — from twenty years old and above, and in Leviticus 27:7, ἀπὸ ἑξήκονταἐτῶν και ἐπάνω — from sixty years old and above. — Ed. Unquestionably, as to what he says in reference to his having appeared to James apart, this may have been subsequently to the ascension.

By all the Apostles I understand not merely the twelve, but also those disciples to whom Christ had assigned the office of preaching the gospel. Calvin’s view accords with that of Chrysostom, who says, ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα — “for there were also other Apostles, such as the seventy.” — Ed. In proportion as our Lord was desirous that there should be many witnesses of his resurrection, and that it should be frequently testified of, let us know that it should be so much the more surely believed among us. (Luke 1:1.) Farther, inasmuch as the Apostle proves the resurrection of Christ from the fact that he appeared to many, he intimates by this, that it was not figurative but true and natural, for the eyes of the body cannot be witnesses of a spiritual resurrection.

8. Last of all to me, as to one born prematurely, He now introduces himself along with the others, for Christ had manifested himself to him as alive, and invested with glory. “En sa vie et gloire immortelle;” — “In his life and immortal glory.” As it was no deceptive vision, it was calculated to be of use “Elle estoit suffisante et receuable;” — “It was sufficient and admissible.” for establishing a belief in the resurrection, as he also makes use of this argument in Acts 26:8. But as it was of no small importance that his authority should have the greatest weight and influence among the Corinthians, he introduces, by the way, a commendation of himself personally, but at the same time qualified in such a manner that, while he claims much for himself, he is at the same time exceedingly modest. Lest any one, therefore, should meet him with the objection: “Who art thou that we should give credit to thee?” he, of his own accord, confesses his unworthiness, and, in the first place, indeed he compares himself to one that is born prematurely, and that, in my opinion, with reference to his sudden conversion. For as infants do not come forth from the womb, until they have been there formed and matured during a regular course of time, so the Lord observed a regular period of time in creating, nourishing, and forming his Apostles. Paul, on the other hand, had been cast forth from the womb when he had scarcely received the vital spark. In accordance with the view taken by Calvin, Bloomfield considers the original term. ἔκτρωμα to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle “calling himself so as being an Apostle not formed and matured by previous preparation and instruction.” Penn, after quoting the definition given by Eustathius of the term ἔκτρωμα — τὸ μήπω τετυπώμενον — an unformed foetus, remarks: “To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the first moment of his spiritual conception, and before he was formed or moulded.” The same view, in substance, is given by McKnight. “Although he” (Paul) “calls himself an abortive Apostle, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an Apostle; for he affirms, 2 Corinthians 11:5, that he was in nothing behind the very greatest of the Apostles; but he called himself an abortive Apostle, because, as he tells us (1 Corinthians 15:9,) he had persecuted the Church of God, and because he was made an Apostle without that previous course of instruction and preparation, which the other Apostles enjoyed who had attended Jesus Christ during his ministry on earth; so that, in the proper sense of the word, he was ἔκτρωμα — born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his master gave him after he made him an Apostle.” — Ed. There are some that understand the term rendered abortive as employed to mean posthumous; “C’est a dire qui est nay apres la mort de son pete;” — “That is to say, one that is born after the death of his father.” but the former term is much more suitable, inasmuch as he was in one moment begotten, and born, and a man of full age. Now this premature birth renders the grace of God more illustrious in Paul than if he had by little and little, and by successive steps, grown up to maturity in Christ.

9. For I am the least It is not certain whether his enemies threw out this for the purpose of detracting from his credit, or whether it was entirely of his own accord, that he made the acknowledgment. For my part, while I have no doubt that, he was at all times voluntarily, and even cheerfully, disposed to abase himself, that he might magnify the grace of God, yet I suspect that in this instance he wished to obviate calumnies. For that there were some at Corinth that made it their aim to detract from his dignity by malicious slander, may be inferred not only from many foregoing passages, but also from his adding a little afterwards a comparison, which he would assuredly never have touched upon, if he had not been constrained to it by the wickedness of some, “Detract from me as much as you please — I shall suffer myself to be cast down below the ground — I shall suffer myself to be of no account whatever, “Estre estime moins que rien;” — “To be esteemed less than nothing.” that the goodness of God towards me may shine forth the more. Let me, therefore, be reckoned the least of the Apostles: nay more, I acknowledge myself to be unworthy of this distinction. For by what merits could I have attained to that honor? When I persecuted the Church of God, what did I merit? But there is no reason why you should judge of me according to my own worth, “Par ma petite et basse condition;” — “By my little and low condition.” for the Lord did not look to what I was, but made me by his grace quite another man.” The sum is this, that Paul does not refuse to be the most worthless of all, and next to nothing, provided this contempt does not impede him in any degree in his ministry, and does not at all detract from his doctrine. He is contented that, as to himself, he shall be reckoned unworthy of any honor, provided only he commends his apostleship in respect of the grace conferred upon him. And assuredly God had not adorned him with such distinguished endowments in order that his grace might lie buried or neglected, but he had designed thereby to render his apostleship illustrious and distinguished.

10. And his grace was not vain. Those that set free-will in opposition to the grace of God, that whatever good we do may not be ascribed wholly to Him, wrest these words to suit their own interpretation — as if Paul boasted, that he had by his own industry taken care that God’s grace toward him had not been misdirected. Hence they infer, that God, indeed, offers his grace, but that the right use of it is in man’s own power, and that it is in his own power to prevent its being ineffectual. I maintain, however, that these words of Paul give no support to their error, for he does not here claim anything as his own, as if he had himself, independently of God, done anything praiseworthy. What then? That he might not seem to glory to no purpose in mere words, while devoid of reality, he says, that he affirms nothing that is not openly apparent. Farther, even admitting that these words intimate, that Paul did not abuse the grace of God, and did not render it ineffectual by his negligence, I maintain, nevertheless, that there is no reason on that account, why we should divide between him and God the praise, that ought to be ascribed wholly to God, inasmuch as he confers upon us not merely the power of doing well, but also the inclination and the accomplishment.

But more abundantly Some refer this to vain-glorious boasters, “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. who, by detracting from Paul, endeavored to set off themselves and their goods to advantage, as, in their opinion at least, it is not likely that he wished to enter upon a contest with the Apostles. When he compares himself, however, with the Apostles, he does so merely for the sake of those wicked persons, who were accustomed to bring them forward for the purpose of detracting from his reputation, as we see in the Epistle to the Galatians (Galatians 1:11.) Hence the probability is, that it is of the Apostles that he speaks, when he represents his own labors as superior to theirs, and it is quite true, that he was superior to others, not merely in respect of his enduring many hardships, encountering many dangers, abstaining from things lawful, and perseveringly despising all perils; (2 Corinthians 11:26;) but also because the Lord gave to his labors a much larger measure of success. “Dieu donnoit plus heureuse issue a ses labeurs, et les faisoit prou-fiter plus amplement;” — “God gave to his labors a more prosperous issue, and made them much more successful.” For I take labor here to mean the fruit of his labor that appeared.

Not I, but the grace The old translator, by leaving out the article, has given occasion of mistake to those that are not acquainted with the Greek language, for in consequence of his having rendered the words thus — not I, but the grace of God with me, In the Alexandrine MS. the reading is: But not I, but the grace of God with me. — Corresponding to this is the rendering of Wiclif, (1380,) — But not I, but the grace of God with me. — Ed. they thought that only the half of the praise is ascribed to God, and that the other half is reserved for man. They, accordingly, understand the meaning to be that Paul labored not alone, inasmuch as he could do nothing without co-operating grace, See Institutes, volume 1. but at the same time it was under the influence of his own free-will, and by means of his own strength. His words, however, have quite a different meaning, for what he had said was his own, he afterwards, correcting himself, ascribes wholly to the grace of God — wholly, I say, not in part, for whatever he might have seemed to do, was wholly, he declares, the work of grace. A remarkable passage certainly, both for laying low the pride of man, and for magnifying the operation of Divine grace in us. For Paul, as though he had improperly made himself the author of anything good, corrects what he had said, and declares the grace of God to have been the efficient cause of the whole. Let us not think that there is here a mere pretense of humility Heideggerus seems to have had Calvin’s exposition here in his view in the following observations on the expression made use of by the Apostle: “Non Gratia Dei meoum, uti vetus Itala vertit, quasi effectus inter Gra-tiam Dei, et Pauli arbitrium distribueretur; nihil enim habuit ipse, quod non acceperit; sed Οὐκ ἐγὼ δε, ἀλλἀ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί mecum, ut totum et in solidum omne gratiae soli acceptum feratur. Neque ita loquitur solius humilitatis et modestiae explieandae ergo, quanquam et hanc testari voluit; sed quia po-tens illa gratia demonstratio et testimonium irrefragabile erat resurrectionis Domini.” — “Not the grace of God with me, as the old Italic version renders it, as though the effect were divided between God’s grace and Paul’s free-will; for he has nothing that he has not received, but ἡ σὺν ἐμοί, which with me, that every thing may be wholly and entirely ascribed to grace alone. Nor does he speak thus, merely for the purpose of showing humility and modesty, though he had it also in view to testify this, but because that grace was a powerful demonstration and irrefragable testimony of our Lord’s resurrection.” — Heideggeri Labores Exegetici in Cor. (Tiguri. 1700). — Ed. It is in good earnest that he speaks thus, and from knowing that it is so in truth. Let us learn, therefore, that we have nothing that is good, but what the Lord has graciously given us, that we do nothing good but what he worketh in us, (Philippians 2:13) — not that we do nothing ourselves, but that we do nothing without being influenced — that is, under the guidance and impulse of the Holy Spirit.

1 Corinthians 15:11-19

11. Therefore whether it were I or they, so we preach, and so ye believed.

11. Sire ego igitur, sive illi, ita praedicamus, et ita credidistis.

12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?

12. Si autem Christus praedicatur excitatus a mortuis, quomodo dicunt quidam, mortuorum resurrectionem non esse?

13. But if there be no resurrection of the dead, then is Christ not risen:

13. Si autem mortuorum resur-rectionon est, neque Christus resurrexit.

14. And if Christ be not risen, then is our preaching vain, and your faith is also vain.

14. Quodsi Christus non resurrexit, inanis igitur est praedicatio nostra, inanis et fides vestra.

15. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.

15. Invenimur etiam falsi testes Dei, quia testati sumus a Deo, quod suscitaverit Christum; quem non suscitavit, siquidem mortui non resurgunt.

16. For if the dead rise not, then is not Christ raised:

16. Si enim mortui non resurgunt, neque Christus resurrexit.

17. And if Christ be not raised, your faith is vain; ye are yet in your sins.

17. Si autem Christus non resurrexit, vana est fides vestra: adhuc estis in peccatis vestris.

18. Then they also which are fallen asleep in Christ are perished.

18. Ergo et qui obdormierunt in Christo perierunt.

19. If in this life only we have hope in Christ, we are of all men most miserable.

19. Quodsi in hac vita solum speramus in Christo, miserrimi sumus omnium hominum.

11. Whether I or they Having compared himself with the other Apostles, he now associates himself with them, and them with him, in agreement as to their preaching. “I do not now speak of myself, but we have all taught so with one mouth, and still continue to teach so.” For the verb κηρύσσομεν (we preach) is in the present tense — intimating a continued act, or perseverance in teaching. “Perseuerance a enseigner ceste mesme chose;” — “Perseverance in teaching this same thing.” “If, then, it is otherwise, our apostleship is void: nay more — so ye believed: your religion, therefore, goes for nothing.”

12. But of Christ. He now begins to prove the resurrection of all of us from that of Christ. For a mutual and reciprocal inference holds good on the one side and on the other, both affirmatively and negatively — from Christ to us in this way: If Christ is risen, then we will rise — If Christ is not risen, then we will not rise — from us to Christ on the other hand: If we rise, then Christ is risen — If we do not rise, then neither is Christ risen. The ground-work of the argument to be drawn from Christ to us in the former inference is this: “Christ did not die, or rise again for himself, but for us: hence his resurrection is the foundation. “La substance et le fondement de la nostre;” — “The substance and foundation of ours.” of ours, and what was accomplished in him, must be fulfilled in us also.” In the negative form, on the other hand, it is thus: “Otherwise he would have risen again needlessly and to no purpose, because the fruit of it is to be sought, not in his own person, but in his members.”

Observe the ground-work, on the other hand, of the former inference to be deduced from us to him; for the resurrection is not from nature, and comes from no other quarter than from Christ alone. For in Adam we die, and we recover life only in Christ; hence it follows that his resurrection is the foundation of ours, so that if that is taken away, it cannot stand “Si ce fondement est oste, nostre resurrection ne pourra consister;” — “If this foundation is taken away, our resurrection cannot possibly stand.” The ground-work of the negative inference has been already stated; for as he could not have risen again but on our account, his resurrection would be null and void, Billroth, when quoting the above statement of Calvin, remarks, that “Calvin seems to have deceived himself with the double meaning of the words which he uses — ’nulla ejus resurrectio foret;’ — these may mean either ‘ejus resurrectio non est,’ or ‘ejus resurrectio non est vera resurrectio,’ his resurrection is no real ressurection, and indeed only the latter suits his view of Paul’s argument.” It is justly observed, however, by Dr. Alexander, in his translation of Billroth, that Calvin may be considered to have “used the word nulla here in the sense of our null, void, useless,” his assertion being to this effect — that “if we rise not, then Christ’s resurrection becomes null.” See Biblical Cabinet, volume 23 — Ed. if it were of no advantage to us.

14. Then is our preaching vain — not simply as having some mixture of falsehood, but as being altogether an empty fallacy. For what remains if Christ has been swallowed up by death — if he has become extinct — if he has been overwhelmed by the curse of sin — if, in fine, he has been overcome by Satan? In short, if that fundamental article is subverted, all that remains will be of no moment. For the same reason he adds, that their faith will be vain, for what solidity of faith will there be, where no hope of life is to be seen? But in the death of Christ, considered in itself, “C’est a dire, sans la resurrection;” — “That is to say, apart from his resurrection.” there is seen nothing but ground of despair, for he cannot be the author of salvation to others, who has been altogether vanquished by death. Let us therefore bear in mind, that the entire gospel consists mainly in the death and resurrection of Christ, so that we must direct our chief attention to this, if we would desire, in a right and orderly manner, to make progress in the gospel — nay more, if we would not remain barren and unfruitful. (2 Peter 1:8.)

15. We are also found to be false witnesses. The other disadvantages, it is true, which he has just now recounted, were more serious, as regards us — that faith was made vain — that the whole doctrine of the gospel was useless and worthless, and that we were bereft of all hope of salvation. Yet this also was no trivial absurdity — that the Apostles, who were ordained by God to be the heralds of his eternal truth, were detected as persons who had deceived the world with falsehoods; for this tends to God’s highest dishonor.

The expression, false witnesses of God, we may understand in two ways — either that by lying they used the name of God under a false pretext, or that they were detected as liars, in testifying what they had received from God. The second of these I rather prefer, because it involves a crime that is much more heinous, and he had spoken previously as to men. “Et aussi il auoit desia parle du deshonneur qui en reuindroit aux hommes, c’est a dire aux Apostres et autres prescheurs;” — “And besides, he had spoken previously of the dishonor that resulted from it to men — that is to say, to the Apostles and other preachers.” Now, therefore, he teaches that, if the resurrection of Christ is denied, God is made guilty of falsehood in the witnesses that have been brought forward and hired by him. “Comme subornez;” — “As it were hired.” The reason, too, that is added, corresponds well — because they had declared what was false, not as from themselves, but from God.

I am at the same time well aware that there are some that give another rendering to the particle κατα The old interpreter renders it against. In accordance with this Wiclif (1380) renders the words thus — “We haw seide witnessynge agens God.” — Ed. Erasmus, on the other hand — concerning. Raphelius adduces two instances of Ταῦτα μὲν δὴ κατα πάντων Περσῶν ἔχομεν λέγειν — being employed by classical writers in the sense of concerning. “And these are things that we may affirm concerning all the Persians.” — (Xen. Cyrop., Book 1 page 6, line 33.) ‘ ̔Ο κατα τῶν τεχνῶν καὶ ἐποστημε̑ν λέγειν εἰώθαμεν ταυτὸν καὶ κατα τὢς ἀρετὢς φατέον ἐστίν “What we are accustomed to say in reference to the arts and sciences, may also be said in reference to virtue.” — (Plutarch, chapter 4.) Bloomfield suggests that the Apostle probably employed κατα in the “very rare” sense of concerning, “as wishing to include the sense — to the prejudice of — which falsification would occasion, inasmuch as it would almost imply a want of power in God to raise the dead, for the Gentile philosophers denied it.” — Ed. But, as it has also among the Greeks the force of ἀπό, (from,) this signification appeared to me to be more in accordance with the Apostle’s design. For he is not speaking here of the reputation of men, (as I have already stated, See p. 19. ) but he declares that God will be exposed to the charge of falsehood, inasmuch as what they publish has come forth from him.

17. Ye are yet in your sins For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has

crucified our old man, that its lusts might no longer reign in us, (Romans 6:6, 12;)

and, in fine, has

by death destroyed the power of death, and the devil himself, (Hebrews 2:14;)

yet there would have been none of all these things, if he had not, by rising again, come off victorious. Hence, if the resurrection is overthrown, the dominion of sin is set up anew.

18. Then they who are fallen asleep. Having it in view to prove, that if the resurrection of Christ is taken away, faith is useless, and Christianity “La profession de Chrestiente;” — “The profession of Christianity.” is a mere deception, he had said that the living remain in their sins; but as there is a clearer illustration of this matter to be seen in the dead, he adduces them as an example. “Of what advantage were it to the dead that they once were Christians? Hence our brethren who are now dead, did to no purpose live in the faith of Christ.” But if it is granted that the essence of the soul is immortal, this argument appears, at first sight, conclusive; for it will very readily be replied, that the dead have not perished, inasmuch as their souls live in a state of separation from their bodies. Hence some fanatics conclude that there is no life in the period intermediate between death and the resurrection; but this frenzy is easily refuted. It is mentioned by Beza in his life of Calvin, that before leaving France in 1534, he “published his admirable treatise, entitled Psychopannychia, against the error of those who, reviving a doctrine which had been held in the earliest ages, taught that the soul, when separated from the body, falls asleep.” — Calvin’s Tracts, volume 1 page 26. — Ed. For although the souls of the dead are now living, and enjoy quiet repose, yet the whole of their felicity and consolation depends exclusively on the resurrection; because it is well with them on this account, and no other, that they wait for that day, on which they shall be called to the possession of the kingdom of God. Hence as to the hope of the dead, all is over, unless that day shall sooner or later arrive.

19. But if in this life Here is another absurdity — that we do not merely by believing lose our time and pains, inasmuch as the fruit of it perishes at our death, but it were better for us not to believe; for the condition of unbelievers were preferable, and more to be desired. To believe in this life means here to limit the fruit of our faith to this life, so that our faith looks no farther, and does not extend beyond the confines of the present life. This statement shows more clearly that the Corinthians had been imposed upon by some mistaken fancy of a figurative resurrection, such as Hymeneus and Philetus, as though the last fruit of our faith were set before us in this life. (2 Timothy 2:17, 18.) For as the resurrection is the completion of our salvation, and as to all blessings is, as it were, the farthest goal, This statement as to the resurrection is strikingly in contrast with the celebrated sentiment of Horace. (Epist. 1:16, 79.) “Mors est ultima linea rerum;” — “Death is the ultimate limit of things.” Heathen philosophers denied the possibility of a resurrection. Thus Pliny, Hist. Nat. L. 2, c. 7, says — “Revocare defunctos ne Deus qidem potest;” — “To call back the dead is what God himself cannot do.” the man who says that our resurrection is already past, leaves us nothing better to hope for after death. However this may be, this passage gives at all events no countenance to the frenzy of those who imagine that the soul sleeps as well as the body, until the day of the resurrection. Pareus, in commenting on this passage, adverts in the following terms to the tenet above referred to — “Nequaquam vero hinc sequitur, quod Psychopannychitae finxerunt: animas post mortem dormire, aut in nihilum cum corporibus redigi. Perire enim dicuntur infideles quoad animas, non physice, quod corruptae intercant; sed theologice, quod viventes felicitatern coelestem non consequantur; sed in tartara ad paenas solae vel cum corporibus tandem detrudantur;” — “By no means, however, does it follow from this, according to the contrivance of the soul-sleepers, that souls sleep after death, or are reduced to nothing along with the body. For unbelievers are said to perish as to their souls, not physically, as though they corrupted, and died, but theologically, because, while living they do not attain heavenly felicity, but are at length thrust down to hell for punishment, alone, or along with the body.” — Ed. They bring forward, it is true, this objection — that if the soul continued to live when separated from the body, Paul would not have said that, if the resurrection were taken away, we would have hope only in this life, inasmuch as there would still be some felicity remaining for the soul. To this, however, I reply, that Paul did not dream of Elysian fields, Described at great length by Virgil. (AEn. 6, 637-703.) — Ed. and foolish fables of that sort, but takes it for granted, that the entire hope of Christians looks forward to the final day of judgment — that pious souls do even at this day rest in the same expectation, and that, consequently, we are bereft of everything, if a confidence of this nature deceives us.

But why does he say that we would be the most miserable of all men, as if the lot of the Christian were worse than that of the wicked? For all things, says Solomon, happen alike to the good and to the bad. (Ecclesiastes 9:2.) I answer, that all men, it is true, whether good or bad, are liable to distresses in common, and they feel in common the same inconveniences, and the same miseries; but there are two reasons why Christians have in all ages fared worse, in addition to which, there was one that was peculiar to the times of Paul. The first is, that while the Lord frequently chastises the wicked, too, with his lashes, and begins to inflict his judgments upon them, he at the same time peculiarly afflicts his own in various ways; — in the first place, because he chastises those whom he loves, (Hebrews 12:6;) and secondly, in order that he may train them to patience, that he may try their obedience, and that he may gradually prepare them by the cross for a true renovation. However it may be as to this, that statement always holds good in the case of believers It is time, that judgment should begin at the house of God. (Jeremiah 25:29; 1 Peter 4:17 Calvin, in commenting on 1 Peter 4:17, when speaking of judgment beginning at the house of God, says: “Ideo dicit Paulus, (1 Corinthians 15:19,) Christianos sublata fide resurrectionis, omnium hominum miserrimos fore: et merito, quia dum alii absque metu sibi indulgent, assidue ingemiscunt fideles: dum aliorum peccata dissimulat Deus, et altos torpore sinit, suos sub cruets disciplina multo rigidins exercet;” — “Hence Paul says, and justly, (1 Corinthians 15:19,) that Christians, if the hope of a resurrection were taken away, would be of all men the most miserable, because, while others indulge themselves without fear, believers incessantly groan: while God seems to let the sins of others pass unnoticed, and allows others to be in a torpid state, he exercises his own people more strictly under the discipline of the cross.” — Ed. ) Again,

we are reckoned as sheep appointed for slaughter. (Psalm 44:22.)

Again,

ye are dead, and your life is hid with Christ in God. (Colossians 3:3.)

Meanwhile, the condition of the wicked is for the most part the more desirable, because the Lord feeds them up, as hogs for the day of slaughter.

The second reason is, that believers, even though they should abound in riches and in blessings of every kind, they nevertheless do not go to excess, and do not gormandize at their ease; in fine, they do not enjoy the world, as unbelievers do, but go forward with anxiety, constantly groaning, (2 Corinthians 5:2,) partly from a consciousness of their weakness, and partly from an eager longing for the future life. Unbelievers, on the other hand, are wholly intent on intoxicating themselves with present delights. “Es voluptez et delices de ce monde;” — “With the pleasures and delights of this world.”

The third reason, which was peculiar, as I have said, to the age of the Apostle, is — that at that time the name of Christians was so odious and abominable, that no one could then take upon himself the name of Christ without exposing his life to imminent peril. It is, therefore, not without good reason that he says that Christians would be the most miserable of all men, if their confidence were confined to this world.

1 Corinthians 15:20-28

20. But now is Christ risen from the dead, and become the firstfruits of them that slept.

20. Nunc autem Christus resurrexit a mortuis, primitiae eorum qui domierunt, fuit.

21. For since by man came death, by man came also the resurrection of the dead.

21. Quandoquidem enim per hominem mors, etiam per hominem resurrectio mortuorum.

22. For as in Adam all die, even so in Christ shall all be made alive.

22. Quemadmodum enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.

23. But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming.

23. Unusquisque autem in proprio ordine. Primitiae Christus, deinde, qui Christi erunt in adventu ipsius.

24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.

24. Postea finis, quum tradiderit regnum Deo et Patri, quum aboleverit omnem principatum, et omnem potestatem, et virtutem.

25. For he must reign, till he hath put all enemies under his feet.

25. Oportet enim ipsum regnare, donec posuerit omnes inimicos sub pedes suos.

26. The last enemy that shall be destroyed is death.

26. Novissimus destruetur hostis mors.

27. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.

27. Omnia enim subjecit sub pedes eius: quum omnia dixerit, clarum est, quod omnia sunt subjecta praeter eum, qui omnia illi subjecit.

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.

28. Quum autem subjecerit illi omnia, tunc et ipse Filius subjicietur ei, qui omnia illi subjecit, ut sit Deus omnia in omnibus.

20. But now hath Christ risen. Having shown what dreadful confusion as to everything would follow, if we were to deny that the dead rise again, he now again assumes as certain, what he had sufficiently established previously — that Christ has risen; and he adds that he is the first-fruits, “Although the resurrection of Christ, compared with first-fruits of any kind, has very good harmony with them, yet it more especially agrees with the offering of the sheaf, commonly called עומר, omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a sabbatic day, and on the day following that, the first-fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, he, the first-fruits of them that slept, rose again, All who died before Christ, and were raised again to life, died afterwards; but Christ is the first-fruits of all who shall be raised from the dead to die no more.” — Lightfoot. — Ed. by a similitude taken, as it appears, from the ancient ritual of the law. For as in the first-fruits the produce of the entire year was consecrated, so the power of Christ’s resurrection is extended to all of us — unless you prefer to take it in a more simple way — that in him the first fruit of the resurrection was gathered. I rather prefer, however, to understand the statement in this sense — that the rest of the dead will follow him, as the entire harvest does the first-fruits; “The first-fruits were by the command of God presented to him at a stated season, not only as a token of the gratitude of the Israelites for his bounty, but as an earnest of the approaching harvest. In this sense he is called the first-fruits of the dead. He was the first in order of time, for although some were restored to life by the Prophets, and by himself during his personal ministry, none came out of their graves to return to them no more till after his resurrection; and as he was the first in respect of time, so he was the first in order of succession; all the saints following him as the harvest followed the presentation of the first-fruits of the temple. The interval is long, and the dreary sterility of the grave might justify the thought, that the seed committed to it has perished for ever. But our hope rests upon his power, which can make the wilderness blossom as the rose; and we wait till heavenly influences descend as the dew of herbs, when the barren soil shall display all the luxuriance of vegetation, and death itself shall teem with life.” — Dick’s Theology, volume 4 — Ed. and this is confirmed by the succeeding statement.

21. Since by man came death The point to be proved is, that Christ is the first-fruits, and that it was not merely as an individual that he was raised up from the dead. He proves it from contraries, because death is not from nature, but from man’s sin. As, therefore, Adam did not die for himself alone, but for us all, it follows, that Christ in like manner, who is the antitype, “Le premier patron de la resurrection pour opposer a la mort d’ Adam;” — “The first pattern of the resurrection, in opposition to the death of Adam.” did not rise for himself alone; for he came, that he might restore everything that had been ruined in Adam.

We must observe, however, the force of the argument; for he does not contend by similitude, or by example, but has recourse to opposite causes for the purpose of proving opposite effects. The cause of death is Adam, and we die in him: hence Christ, whose office it is to restore to us what we lost in Adam, is the cause of life to us; and his resurrection is the ground-work and pledge of ours. And as the former was the beginning of death, so the latter is of life. In the fifth chapter of the Romans (Romans 5) he follows out the same comparison; but there is this difference, that in that passage he reasons respecting a spiritual life and death, while he treats here of the resurrection of the body, which is the fruit of spiritual life.

23. Every one in his own order. Here we have an anticipation of a question that might be proposed: “If Christ’s life,” some one might say, “draws ours along with it, why does not this appear? Instead of this, while Christ has risen from the grave, we lie rotting there.” Paul’s answer is, that God has appointed another order of things. Let us therefore reckon it enough, that we now have in Christ the first-fruits, “Les premices de la resurrection;” — “The first-fruits of the resurrection.” and that his coming “Quand il viendra en jugement;” — “When he will come to judgment.” will be the time of our resurrection. For our life must still be hid with him, because he has not yet appeared. (Colossians 3:3, 4.) It would therefore be preposterous to wish to anticipate that day of the revelation of Christ.

24. Then cometh the end, when he shall have delivered. He put a bridle upon the impatience of men, when he forewarned them, that the fit time for the new life “C’est a dire, de la resurrection;” — “That is to say, of the resurrection.” would not be before Christ’s coming. But as this world is like a stormy sea, in which we are continually tossed, and our condition is so uncertain, or rather is so full of troubles, and there are in all things such sudden changes, this might be apt to trouble weak minds. Hence he now leads them forward to that day, saying that all things will be set in order. Then, therefore, shall come the end — that is, the goal of our course — a quiet harbour — a condition that will no longer be exposed to changes; and he at the same time admonishes us, that that end must be waited for, because it is not befitting that we should be crowned in the middle of the course. In what respect Christ will deliver up the kingdom to the Father, will be explained in a little. When he says, God and the Father, this may be taken in two senses — either that God the Father is called the God and Father of Christ, or that the name of Father is added by way of explanation. The conjunction et (and) will in the latter case mean namely. As to the former signification, there is nothing either absurd, or unusual, in the saying, that Christ is inferior to God, in respect of his human nature.

When he shall have abolished all rule. Some understand this as referring to the powers that are opposed to Christ himself; for they have an eye to what immediately follows, until he shall have put all his enemies, etc. This clause, however, corresponds with what goes before, when he said, that Christ would not sooner deliver up the kingdom Hence there is no reason why we should restrict in such a manner the statement before us. I explain it, accordingly, in a general way, and understand by it — all powers that are lawful and ordained by God. (Romans 13:1.) In the first place, what we find in the Prophets (Isaiah 13:10; Ezekiel 32:7) as to the darkening of the sun and moon, that God alone may shine forth, while it has begun to be fulfilled under the reign of Christ, will, nevertheless, not be fully accomplished until the last day; but then every height shall be brought low, (Luke 3:5,) that the glory of God may alone shine forth. Farther, we know that all earthly principalities and honors are connected exclusively with the keeping up of the present life, and, consequently, are a part of the world. Hence it follows that they are temporary.

Hence as the world will have an end, so also will government, and magistracy, and laws, and distinctions of ranks, and different orders of dignities, and everything of that nature. There will be no more any distinction between servant and master, between king and peasant, between magistrate and private citizen. Nay more, there will be then an end put to angelic principalities in heaven, and to ministries and superiorities in the Church, that God may exercise his power and dominion by himself alone, and not by the hands of men or angels. The angels, it is true, will continue to exist, and they will also retain their distinction. The righteous, too, will shine forth, every one according to the measure of his grace; but the angels will have to resign the dominion, which they now exercise in the name and by the commandment of God. Bishops, teachers, and Prophets will cease to hold these distinctions, and will resign the office which they now discharge. Rule, and authority, and power have much the same meaning in this passage; but these three terms are conjoined to bring out the meaning more fully.

25. For he must reign He proves that the time is not yet come when Christ will deliver up the kingdom to the Father, with the view of showing at the same time that the end has not yet come, when all things will be put into a right and tranquil state, because Christ has not yet subdued all his enemies. Now that must be brought about, because the Father has placed him at his right hand with this understanding, that he is not to resign the authority that he has received, until they have been subdued under his power. And this is said for the consolation of the pious, that they may not be impatient on account of the long delay of the resurrection. This statement occurs in Psalm 110:1

Paul, however, may seem to refine upon the word until beyond what the simple and natural meaning of the word requires; for the Spirit does not in that passage give intimation of what shall be afterwards, but simply of what must be previously. I answer, that Paul does not conclude that Christ will deliver up the kingdom to the Father, on the ground of its having been so predicted in the Psalm, but he has made use of this quotation from the Psalm, for the purpose of proving that the day of delivering up the kingdom had not yet arrived, because Christ has still to do with his enemies. Paul, however, explains in passing what is meant by Christ’s sitting at the right hand of the Father, when in place of that figurative expression he makes use of the simple word reign.

The last enemy — death We see that there are still many enemies that resist Christ, and obstinately oppose his reign. But death will be the last enemy “It may not be improper to remark that there is an inaccuracy in our common version, which so vitiates its application that it does not seem to sustain the conclusion to which the Apostle had arrived. It was his purpose to establish the perfection of our Savior’s conquest, the advancement of his triumphs, and the prostration of all enemies whatever beneath his power. Now to say that ‘the last enemy that shall be destroyed is death,’ by no means affords a proof of this position. Though death might be destroyed, and be the last enemy that shall be destroyed, it would not thence appear but that other enemies might remain not destroyed. But the proper rendering is, ‘Death, the last enemy, should be destroyed.’” — R. Hall’s Works, (Loud. 1846,) volume 6. — Ed. that will be destroyed. Hence Christ must still be the administrator of his Father’s kingdom. Let believers, therefore, be of good courage, and not give up hope, until everything that must precede the resurrection be accomplished. It is asked, however, in what sense he affirms that death shall be the last enemy “Ultimum vero seu novissimum hostem cur vocat? Chrysostomus putat, quia ultimo accessit. Primus fuit Satan, solicitaris hominem ad pecca-tum. Alter voluntas hominis, sponte se a Deo avertens. Tentius pecca-tum. Quartus denique mors, superveniens peccato. Sed baud dubie Apostolus novissimum vocat duratione, respectu aliorum externorum hos-tium Ecclesiae, quos Christus in fine abolebit omnes. Postremo et mor-tem corporalem pellet, suscitando omnes ex monte: ut hoc mortale induat immortalitatem;” — “But why does he call it (death), the latest or last enemy? Chrysostom thinks, because it came last. The first was Satan tempting man to sin. The second — man’s will, voluntarily turning aside from God. The third — sin. Then at length the fourth — death, following in the train of sin. There can be no doubt, however, that the Apostle calls it the last in respect of duration, in relation to the other external enemies of the Church, all of which Christ will in the end abolish. Last of all, he will drive away the death of the body, by raising up all from death, that this mortal may put on immortality.” Fareus in loc. — Ed. that will be destroyed, when it has been already destroyed by Christ’s death, or at least, by his resurrection, which is the victory over death, and the attainment of life? I answer, that it was destroyed in such a way as to be no longer deadly to believers, but not in such a way as to occasion them no uneasiness. The Spirit of God, it is true, dwelling in us is life; but we still carry about with us a mortal body. (1 Peter 1:24.) The substance of death in us will one day be drained off, but it has not been so as yet. We are born again of incorruptible seed, (1 Peter 1:23,) but we have not yet arrived at perfection. Or to sum up the matter briefly in a similitude, the sword of death which could penetrate into our very hearts has been blunted. It wounds nevertheless still, but without any danger; “Mais c’est sans danger de mort;” — “But it is without danger of death.” for we die, but by dying we enter into life. In fine, as Paul teaches elsewhere as to sin, (Romans 6:12,) such must be our view as to death — that it dwells indeed in us, but it does not reign

27. He hath put all things under his feet Some think that this quotation is taken from Psalm 8:6, and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ’s kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, Thou hast put all things under his feet The words are in themselves plain, were it not that there are two difficulties that present themselves — first, that the Prophet speaks here not of Christ alone, but of the whole human race; and secondly, that by all things he means only those things that have to do with the convenience of the life of the body, as we find in Genesis 2:19. The solution of the former difficulty is easy; for as Christ is the first-born of every creature, (Colossians 1:15,) and the heir of all things, (Hebrews 1:2,) God, the Father, has not conferred upon the human race the use of all creatures in such a way as to hinder that in the mean time the chief power, and, so to speak, the rightful dominion, remain in Christ’s hands. Farther, we know, that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed, (Genesis 3:17,) and everything that it contains; and it is through Christ alone that we recover what has been taken from us. The reader will find the same difficulties solved by Calvin in his Commentary on the Psalms, vol. 1, pp. 106, 108. — Ed. It is with propriety, therefore, that this commendation belongs to Christ personally — that the Father has put all things under his feet, inasmuch as we rightfully possess nothing except in him. For how shall we become heirs of God, if we are not his sons, and by whom are we made his sons but by Christ.

The solution of the second difficulty is as follows — that the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible, and is more apparent to the eye; but at the same time the general statement reaches much farther — to the heavens and the earth, and everything that they contain. Now the subjection must have a corrrespondence with the character of him who rules — that is, it has a suitableness to his condition, so as to correspond with it. Now Christ does not need animals for food, or other creatures for any necessity. He rules, therefore, that all things may be subservient to his glory, inasmuch as he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends farther.

All things put under him, except him who put all things under him. He insists upon two things — first, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world, and secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands. From the former of these it follows, that the hour of the last judgment is not yet come — from the second, that Christ is now the medium between us and the Father in such a way as to bring us at length to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. “Let us wait patiently until Christ shall vanquish all his enemies, and shall bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us.”

This statement, however, is at first view at variance with what we read in various passages of Scripture respecting the eternity of Christ’s kingdom. For how will these things correspond — Of his kingdom there will be no end, (Daniel 7:14, 27; Luke 1:33; 2 Peter 1:11,) and He himself shall be subjected? The solution of this question will open up Paul’s meaning more clearly. In the first place, it must be observed, that all power was delivered over to Christ, inasmuch as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man, but, notwithstanding, the Father has exalted him in the same nature in which he was abased, and has

given, him a name, before which every knee must bow, etc. (Philippians 2:9, 10.)

Farther, it must be observed, that he has been appointed Lord and highest King, so as to be as it were the Father’s Vicegerent in the government of the world — not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?) But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is — that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone. “Mais que nous fichions les yeux de nostre entendement en luy seul;” — “But that we may fix the eyes of our understanding on him alone.” We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. “The mediatorial kingdom of Christ will end when its design is accomplished; he will cease to exercise an authority which has no longer an object. When all the elect are converted by the truth, and, being collected into one body, are presented to the Father ‘a glorious Church, not having spot, or wrinkle, or any such thing;’ when idolatry, superstition, and heresy are overthrown, and all evil is expelled from the kingdom of God; when the plans and efforts of wicked spirits are defeated, and they are shut up in their prison, from which there is no escape; when death has yielded up his spoils, and laid his scepter at the feet of his Conqueror; when the grand assize has been held, his impartial sentence has pronounced the doom of the human race, and their everlasting abodes are allotted to the righteous and the ungodly, nothing will remain to be done by the power with which our Savior was invested at his ascension; and his work being finished, his commission will expire. On this subject we cannot speak with certainty, and are in great danger of error, because the event is future, and our information is imperfect. Here analogy fails, and the utmost caution is necessary in borrowing an illustration from human affairs; but without insinuating that the two cases are exactly similar, may we not say, that as a regent or vicegerent of a King to whom the royal authority has been intrusted for a time, resigns it at the close, and the sovereign himself resumes the reins of government; so our Redeemer, who now sways the scepter of the universe, will return his delegated power to him from whom he received it, and a new order of things will commence under which the dependence of men upon the Godhead will be immediate; and Father, Son, and Holy Ghost, one in essence, counsel, and operation, will reign for ever over the inhabitants of heaven. This is the probable meaning of the words, Then shall the Son himself be subject unto him that put all things under him.” — DickTheology, volume 3. — Ed. Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, “Nous contemplerons nostre Dieu face a face, regnant en sa maieste;” — “We shall behold our God face to face, reigning in his majesty.” and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God. “Pour nous empescher de veoir de pres la maieste de Dieu;” — “To keep us back from a near view of the majesty of God.”

28. That God may be all in all Will it be so in the Devil and wicked men also? By no means — unless perhaps we choose to take the verb to be as meaning, to be known, and openly beheld. In that case the meaning will be: “For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction. The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God’s being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any medium, will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures.”

This is a pious interpretation, “Ce sens contient doctrine saincte;” — “This view contains sacred doctrine.” and, as it corresponds sufficiently well with the Apostle’s design, I willingly embrace it. There would, however, be nothing out of place in understanding it as referring exclusively to believers, in whom God has now begun his kingdom, and will then perfect it, and in such a way that they shall cleave to him wholly. Both meanings sufficiently refute of themselves the wicked frenzies of some who bring forward this passage in proof of them. Some imagine, that God will be all in all in this respect, that all things will vanish and dissolve into nothing. Paul’s words, however, mean nothing but this, that all things will be brought back to God, as their alone beginning and end, that they may be closely bound to him. Others infer from this that the Devil and all the wicked will be saved — as if God would not altogether be better known in the Devil’s destruction, than if he were to associate the Devil with himself, and make him one with himself. We see then, how impudently madmen of this sort wrest this statement of Paul for maintaining their blasphemies.

1 Corinthians 15:29-34

29. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

29. Quid alioqui facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? quid etiam baptizantur pro mortuis?

30. And why stand we in jeopardy every hour?

30. Quid etiam nos periclitamur omni hora?

31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.

31. Quotidie morior per nostram gloriam, fratres, quam habeo in Christo Iesu Domino nostro.

32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.

32. Si secundum hominem pugnavi ad bestias Ephesi, quid mihi prodest? edamus et bibamus: eras enim moriemur.

33. Be not deceived: evil communications corrupt good manners.

33. Ne erretis: Mores honestos corrumpunt mala colloquia.

34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

34. Evigilate juste, et ne peccetis: ignorantiam enim Dei quidam habent: ad pudorem vobis incutiendum dico.

29. Else what shall they do He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns. In the first place he brings forward this objection — that the baptism which those received who are already regarded as dead, will be of no avail if there is no resurrection. Before expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion “This,” it is stated by Barnes, “was the opinion of Grotius, Michaelis, Tertullian, and Ambrose.” — Ed. that the Corinthians were accustomed, when any one had been deprived of baptism by sudden death, to substitute some living person in the place of the deceased — to be baptized at his grave. They at the same time do not deny that this custom was corrupt, and full of superstition, but they say that Paul, for the purpose of confuting the Corinthians, was contented with this single fact, “De ce seul argument;” — “With this single argument.” that while they denied that there was a resurrection, they in the mean time declared in this way that they believed in it. For my part, however, I cannot by any means be persuaded to believe this, “Mats ie ne voy rien qui me puisse amener a suyure ceste coniecture;” — “But I see nothing that could induce me to follow that conjecture.” for it is not to be credited, that those who denied that there was a resurrection had, along with others, made use of a custom of this sort. Paul then would have had immediately this reply made to him: “Why do you trouble us with that old wives’ superstition, which you do not yourself approve of?” Farther, if they had made use of it, they might very readily have replied: “If this has been hitherto practiced by us through mistake, rather let the mistake be corrected, than that it should have weight attached to it for proving a point of such importance.”

Granting, however, that the argument was conclusive, can we suppose that, if such a corruption as this had prevailed among the Corinthians, the Apostle, after reproving almost all their faults, would have been silent as to this one? He has censured above some practices that are not of so great moment. He has not scrupled to give directions as to women’s having the head covered, and other things of that nature. Their corrupt administration of the Supper he has not merely reproved, but has inveighed against it with the greatest keenness. Would he in the meantime have uttered not a single word in reference to such a base profanation of baptism, which was a much more grievous fault? He has inveighed with great vehemence against those who, by frequenting the banquets of the Gentiles, silently countenanced their superstitions. Would he have suffered this horrible superstition of the Gentiles to be openly carried on in the Church itself under the name of sacred baptism? But granting that he might have been silent, what shall we say when he expressly makes mention of it? Is it, I pray you, a likely thing that the Apostle would bring forward in the shape of an argument a sacrilege “Ce sacrilege horrible;” — “This horrible sacrilege.” by which baptism was polluted, and converted into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (Romans 3:5; Romans 6:19; Galatians 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part, I assuredly understand him to speak here of the right use of baptism, and not of an abuse of it of that nature.

Let us now inquire as to the meaning. At one time I was of opinion, that Paul here pointed out the universal design of baptism, for the advantage of baptism is not confined to this life; but on considering the words afterwards with greater care, I perceived that Paul here points out something peculiar. For he does not speak of all when he says, What shall they do, who are baptized? etc. Besides, I am not fond of interpretations, that are more ingenious than solid. What then? I say, that those are baptized for dead, who are looked upon as already dead, and who have altogether despaired of life; and in this way the particle ὑπέρ will have the force of the Latin pro, as when we say, habere pro derelicto; — to reckon as abandoned The form of expression referred to is made use of by Cicero. (Art. 8.1.) — Ed. This signification is not a forced one. Or if you would prefer another signification, to be baptized for the dead will mean — to be baptized so as to profit the dead — not the living, “Proufite apres la mort, et non pas la vie durant;” — “Profits after death, and not during life.” Now it is well known, that from the very commencement of the Church, those who had, while yet catechumens, “Estans encore sur la premiere instruction de la doctrine Chrestienne;” — “Being as yet in the first rudiments of Christian doctrine.” fallen into disease, “Quelque maladie dangereuse;” — “Some dangerous malady.” if their life was manifestly in danger, were accustomed to ask baptism, that they might not leave this world before they had made a profession of Christianity; and this, in order that they might carry with them the seal of their salvation.

It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God. Cornelius a Lapide, in his Commentary on the Canonical Epistles, (Paris, 1631,) adverts in the following terms to the custom referred to by Calvin: “Inter conversos olim multi erant qui Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri evolarent in coelum:” — “Among the converted there were anciently many who deferred baptism for a long time, even up to the time of their death, and were accordingly baptized when sick in bed, that cleared by baptism from all fault and punishment, they might fly up to heaven pure.” Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen, says, “In another discourse, he protests against the too common practice of delaying baptism, which, from the example of Constantine, had grown very fashionable, for reasons equally corrupt and superstitious. Men lived in sin as long as they thought they could safely, and deferred baptism till their near approach to death, under a groundless hope of washing away all their guilt at once.” See also Turretine’s Theology, (Geneva, 1690,) volume 3 — Ed. A gross error truly, which proceeded partly from great ignorance, and partly from hypocrisy! Paul, however, here simply mentions a custom that was sacred, and in accordance with the Divine institution — that if a catechumen, who had already in his heart embraced the Christian faith, “Si celuy qui n’ estoit pas encore parfaitement instruit en la doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la foy;” — “If one, that had not as yet been fully instructed in Christian doctrine, but yet had already embraced the faith with true affection.” saw that death was impending over him, he asked baptism, partly for his own consolation, and partly with a view to the edification of his brethren. For it is no small consolation to carry the token of his salvation sealed in his body. There is also an edification, not to be lost sight of — that of making a confession of his faith. They were, then, baptized for the dead, inasmuch as it could not be of any service to them in this world, and the very occasion of their asking baptism was that they despaired of life. We now see that it is not without good reason that Paul asks, what they would do if there remained no hope after death? “Baptism,” says Dr. Dick, in his Lectures on Theology, (volume 4) “imports our interest in the resurrection of Christ and its consequences. It was called by the ancients ‘the earnest of good things to come,’ and ‘the type of the future resurrection.’ May not this be the meaning of that passage in the fifteenth chapter of the first Epistle to the Corinthians, concerning which there has been such a diversity of opinion? ‘Else what shall they do which are baptized for the dead, if the dead rise not? why are they then baptized for the dead?’ (1 Corinthians 15:29.) Some of the Fathers understood the expression, ὑπὲρ τῶν νεκρῶν, to mean to be baptized into the hope of the resurrection of the dead; or, what amounts to the same thing, to submit to baptism that they might fill up the places of those who had died, thus declaring their belief that they had not perished, but were alive in a better world, and their hope that, through Jesus Christ, to whom they dedicated themselves in baptism, they also should be raised again to enjoy the same glorious recompense. According to this view of the passage, a resurrection to life is one of the blessings signified and sealed by this institution. It assures us of a triumph over death and the grave, through the redeeming blood of Christ, with which we are sprinkled; and of admission into heaven, for which we are qualified by the washing of regeneration.” — Ed. This passage shows us, too, that those impostors who had disturbed the faith of the Corinthians, had contrived a figurative resurrection, making the farthest goal of believers to be in this world, His repeating it a second time, Why are they also baptized for the dead? gives it greater emphasis: “Not only are those baptized who think that they are to live longer, but those too who have death before their eyes; and that, in order that they may in death reap the fruit of their baptism.”

30. Why are we also? “If our resurrection and ultimate felicity are in this world, why do we of our own accord abandon it, and voluntarily encounter death?” The argument might also be unfolded in this manner: “To no purpose would we stand in peril every hour, if we did not look for a better life, after death has been passed through.” He speaks, however, of voluntary dangers, to which believers expose their lives for the purpose of confessing Christ. “This magnanimity of soul, I say, in despising death, would be ascribed to rashness rather than firmness, if the saints perished at death, for it is a diabolical madness to purchase by death an immortal fame.” “Quand quelques fois les mondaines s’exposent a la mort seulement pour acquerir vn bruit immortel;” — “When worldly persons in some cases expose themselves to death, merely to acquire an immortal fame.”

31. I die daily Such a contempt of death he declares to be in himself, that he may not seem to talk bravely when beyond the reach of danger. “I am every day,” says he, “incessantly beset with death. What madness were it in me to undergo so much misery, if there were no reward in reserve for me in heaven? Nay more, if my glory and bliss lie in this world, why do I not rather enjoy them, than of my own accord resign them?” He says that he dies daily, because he was constantly beset with dangers so formidable and so imminent, that death in a manner was impending over him. A similar expression occurs in Psalm 44:22, and we shall, also, find one of the same kind occurring in the second Epistle. (2 Corinthians 11:23.)

By our glory. The old translation reads propter, (because of,) The rendering in Wiclif (1380) is — for youre glorie. — Ed. but it has manifestly arisen from the ignorance of transcribers; for in the Greek particle The particle νὴ, made use of in solemn protestation. — Ed. there is no ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to be more attentive in listening to him, when reasoning as to the matter in hand. “Veu qu’il parloit a bon escient, ayant luy-mesme les mains a la besongne, ainsi qu’ on dit;” — “Inasmuch as he spoke in good earnest, having himself his hands in the work, as they say.” “Brethren, I am not some philosopher prattling in the shade. “Quelque Philosophe qui triomphe de dire, estant loin de la prattique;” — “Some Philosopher, that talks loftily, while far from the scene of action.” As I expose myself every day to death, it is necessary that I should think in good earnest of the heavenly life. Believe, therefore, a man who is thoroughly experienced.”

It is also a form of oath that is not common, but is suited to the subject in hand. Corresponding to this was that celebrated oath of Demosthenes, which is quoted by Fabius, “Lequel Quintilian allegue;” — “Which Quintilian quotes.” when he swore by the Shades of those who had met death in the field of Marathon, while his object was to exhort them to defend the Republic. “Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus Platonem fuisse?” — “What in fine as to Demosthenes? Does not that celebrated oath by these defenders of the Republic who were slain at Marathon and Salamis, afford ample evidence, that Plato was his preceptor?” Quinctilian, (Edin. 1810,) volume 2. The celebrated oath of the Grecian orator referred to, was in these terms — νὴ τοὺς ἐν Μαράθωνι πεπτωκοτας “By those who fell at Marathon.” — Ed. So in like manner Paul here swears by the glory which Christians have in Christ. Now that glory is in heaven. He shows, then, that what they called in question was a matter of which he was so well assured, that he was prepared to make use of a sacred oath — a display of skill which must be carefully noticed.

32. If according to the manner of men He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. “To what purpose were it,” says he, “for me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?” According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world.

Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts — to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different — to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators “Et mesme comme il y auoit le ieu de l’escrime pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;” — “Nay more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows.” Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, “N’ estoit pas quitte, mais il luy faloit retourner au combat contre la seconde.” — “He was not let go, but had to return to fight with a second.” until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! “Sometimes freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill.” — Illustrated Commentary. — Ed. And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. “What was called venatio,“ (hunting,) ”or the fighting of wild beasts with one another, or with men called bestiarii, (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria, till the day of exhibition. Pompey in his second consulship exhibited at once 500 lions, who were all dispatched in five days; also 18 elephants. Dio. 39. 38. Plin. 8.7.“ Adam’s Roman Antiquities, (Edin. 1792,). — Ed.

I return to Paul. “Ie retourne maintenant a parler de Sainct Paul;” — “I now return to speak of St. Paul.” We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, “Sainct Luc aux Actes;” — “St. Luke in the Acts.” however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing.

Let us eat and drink This is a saying of the Epicureans, who reckon man’s highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (Isaiah 22:13,) who, when the Prophets of God threaten them with ruin, “De ruine et perdition;” — “With ruin and perdition.” with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, “Since die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears.” As to what a certain General said to his army, “Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu’vn disoit aux soldats;” — “For as to its being recorded in ancient histories, that one said to his soldiers.” “My fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below,” The allusion is to Leonidas, king of Sparta, when addressing 300 Spartans, at the Pass of Thermopyhe, who “by an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000 Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered.” — Robertson’s History of Greece, page 151. — Ed. that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: “If death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts.” Sentiments of this kind are to be met with frequently in Horace. The following instances may be quoted as a specimen: —

“O beate Sesti! Vitae summa brevis nos vetat inchoare longam, Jam to premet nox, fabulaeque Manes Et domus exilis Plutonia:

O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm. I. 4, 13-17.

“Sapias, vina liques, et spatio brevi Spem longam reseces. Dum loquimur, fugerit invida Aetas. Carpe diem, quam minimum credula postero.

Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one.” — Hor. Carre. I. 11.6-8.

33. Be not deceived. Evil communications corrupt good manners As nothing is easier than to glide into profane speculation, under the pretext of inquiring, “De douter et s’enquerir;” — “Of doubting and inquiring.” he meets this danger, by warning them that evil communications have more effect than we might suppose, in polluting our minds and corrupting our morals. “Les bonnes moeurs;” — “Good manners.” To show this, he makes use of a quotation from the poet Menander, “Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself’ in the fifty-second year of his age, B. C. 293, because the compositions of his rival Philemon obtained more applause than his own.” — Barnes. — Ed. as we are at liberty to borrow from every quarter everything that has come forth from God. And as all truth is from God, there is no doubt that the Lord has put into the mouth of the wicked themselves, whatever contains true and salutary doctrine. I prefer, however, that, for the handling of this subject, recourse should be had to Basil’s Oration to the Young. Paul, then, being aware that this proverb was in common use among the Greeks, chose rather to make use of it, that it might make its way into their minds more readily, than to express the same thing in his own words. For they would more readily receive what they had been accustomed to — as we have experience of in proverbs with which we are familiar.

Now it is a sentiment that is particularly worthy of attention, for Satan, when he cannot make a direct assault upon us, “Pour nous seduire;” — “To draw us aside.” deludes us under this pretext, that there is nothing wrong in our raising any kind of disputation with a view to the investigation of truth. Here, therefore, Paul in opposition to this, warns us that we must guard against evil communications, as we would against the most deadly poison, because, insinuating themselves secretly into our minds, they straightway corrupt our whole life. Let us, then, take notice, that nothing is more pestilential than corrupt doctrine and profane disputations, which draw us off, even in the smallest degree, from a right and simple faith; “De la simplicite de la foy;” — “From the simplicity of the faith.” for it is not without good reason that Paul exhorts us not to be deceived. “The connection is not that in which we should have expected such a maxim to be inserted. It is in the midst of a very affecting and instructive view of the resurrection of the dead and the life everlasting; but the occasion of it was this: the Corinthians had received, from the intrusion of false teachers, principles which militated against that great doctrine. They had been taught to explain it away, and to resolve it merely into a moral process which takes place in the present world; interpreting what is said of the resurrection of the dead in a mystical and figurative manner. The apostle insinuates, that it was by a mixture of the corrupt communications of these men with the Christian Church, and the intimate contact into which they had permitted themselves to come with them, that they had been led off from the fundamental doctrine of the gospel, and rejected a primary part of the apostolic testimony. ‘For if there be no resurrection of the dead, then,’ as he observed, ‘is Christ not risen, and if Christ be not risen, then is our preaching vain, and your faith is also vain; ye are yet in your sins.’ We see, that notwithstanding the apostle had planted pure Christianity among the Corinthians, and had confirmed it by the most extraordinary miracles and supernatural operations, yet such was the contagion of evil example and corrupt communication, that the members of the Corinthian Church, in a very short time, departed from the fundamental article of the truth as it is in Jesus Christ; and hence we may learn the importance, nay, the necessity, of being on our guard in this respect, and of avoiding such confidence in ourselves as might induce us to neglect the caution here so forcibly expressed — ’Be not deceived; evil communications corrupt good manners.’” — R. Hall’s Works, (Lond. 1846,) volume 6, pages 273, 274. — Ed.

34. Awake righteously As he saw that the Corinthians were in a manner intoxicated, The original word ἐκνήψατε, properly signifies to awake sober out of a drunken sleepage It is used in this sense in stone instances in the Septuagint. Thus in Joel 1:5, Εκνηψατε οἱ μεθυντες Awake, ye drunkards. See also Genesis 9:24, and 1 Samuel 25:37. It is used in the same sense by classical writers. “‘Awake to righteousness and sin not, for some have not the knowledge of God. I speak this to your shame;’ that is, shake off the mental delusion and stupor in which the intoxication of error has involved you, that, with clear and exerted faculties, you may attend to the most important subject.” — Brown’s Expository Discourses on Peter, volume in. page 8. The expression ἐκνήψατε δικαίως, (awake righteously,) is rendered by Luther machet recht aui — “Wake right up.” It is, however, generally considered to be elliptical. Some supply ζησοτες — “Awake, that ye may live righteously. Others understand δικαίως, as equivalent to ὡς δικαίως δεῖ “as it is fit you should.” “Arrian and Menander,” says Parkhurst, “use δικαιως in this sense, as may be seen in Alberti on the text.” To the two authorities quoted by Alberti, Alexander in his Paraphrase on 1 Corinthians xv., adds one from Ocellus Lucanus — ̔Ο δε διαμαχομενος δικαιως, but the man who stands up for his own authority as he ought to do.” — Apud Gale, page 533, I. 20. Ed. 1688. — Ed. through excessive carelessness, he arouses them from their torpor. By adding, however, the adverb righteously, he intimates in what way he would have them wake up For they were sufficiently attentive and clear-sighted as to their own affairs: nay more, there can be no doubt that they congratulated themselves on their acuteness; but in the mean time they were drowsy, where they ought most of all to have been on the watch. He says accordingly, awake righteously — that is, “Direct your mind and aim to things that are good and holy.”

He adds at the same time the reason, — For some, says he, among you are in ignorance of God This required to be stated: otherwise they might have thought that the admonition was unnecessary; for they looked upon themselves as marvellously wise. Now he convicts them of ignorance of God, that they may know that the main thing was wanting in them. A useful admonition to those who lay out all their agility in flying through the air, while in the mean time they do not see what is before their feet, and are stupid where they ought, most of all, to have been clear-sighted.

To your shame Just as fathers, when reproving their children for their faults, put them to shame, in order that they may by that shame cover their shame. When, however, he declared previously that he did not wish to shame them, (1 Corinthians 4:14,) his meaning was that he did not wish to hold them up to disgrace, by bringing forward their faults to public view in a spirit of enmity and hatred. See Calvin on the Corinthians, vol. 1, p. 167. In the mean time, however, it was of advantage for them to be sharply reproved, as they were still indulging themselves in evils of such magnitude. Now Paul in reproaching them with ignorance of God, strips them entirely of all honor.

1 Corinthians 15:35-50

35. But some man will say, How are the dead raised up? and with what body do they come?

35. Sed dicet quispiam: Quomodo suscitabuntur mortui? quali nutem corpore venient?

36. Thou fool, that which thou sowest is not quickened, except it die:

36. Demens, tu quod seminas, non vivificatur nisi mortuum fuerit.

37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain:

37. Et quod seminas, non corpus quod nascentur, seminas, sed nudum granum: exempli gratis, tritici, nut alterius cujusvis generis:

38. But God giveth it a body as it hath pleased him, and to every seed his own body.

38. Deus autem illi dat corpus, quemadmodum voluerit, et unicuique seminum proprium corpus.

39. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds.

39. Non omnis caro, eadem caro: sed alia caro hominum, alia vero cato pecudum, alia volucrum, alia piscium.

40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.

40. Sunt et corpora coelestia, sunt corpora terrestria: quin etiam alia coelestium gloria, alia terrestrium.

41. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.

41. Alia gloria solis, alia gloria lunae, alia gloria stellarum: stella a stella differt in gloria:

42. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

42. Sic et resurrectio mortuorum. Seminatur in corruptione, re surgit in incorruptione: The Latin text "Seminatur in corruptione, re surgit in incorruptione:" in the original manuscript was at the beginning of verse 43, I have moved it to match the Vulgate (possible error in the Edinburgh edition.) — fj.

43. It is sown in dishonour, it is raised in glory: it is sown in weakness; it is raised in power:

43. Seminatur in ignominia, resurgit in gloria: seminatur in infirmitate, resurgit in potentia:

44. It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

44. Seminatur corpus animale, resurgit corpus spirituale: est corpus animale, est et corpus spirituale.

45. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit.

45. Quemadmodum et scriptum eat, (Gen 2:7,) Factus est primus homo Adam in animam viventem, ultimus Adam in spiritum vivificantem.

46. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual.

46. Sed non primum quod spirituale est: sed animale, deinde spirituale.

47. The first man is of the earth, earthy: the second man is the Lord from heaven.

47. Primus homo ex terra terrenus, secundus homo, Dominus e coelo.

48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.

48. Qualis terrenus, tales et terreni, et qualis coelestis, tales et coelestes.

49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

49. Et quemadmodum portavimus imaginem terreni, portabimus et imaginem coelestis.

50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

50. Hoc autem dico, fratres, quod cato et sanguis regnum Dei hereditate possidere non possunt, neque corruptio incorruptionem hereditate possidebit.

35. How will they be raised up? There is nothing that is more at variance with human reason than this article of faith. For who but God alone could persuade us that bodies, which are now liable to corruption, will, after having rotted away, or after they have been consumed by fire, or torn in pieces by wild beasts, will not merely be restored entire, but in a greatly better condition. Do not all our apprehensions of things straightway reject this as a thing fabulous, nay, most absurd? “Comme la plus grande absux, dite du monde;” — “As the greatest absurdity in the world.” Paul, with the view of removing entirely this appearance of absurdity, makes use of an anhypophora, See Calvin on the Corinthians, vol. 1, p. 281, n. 1. that is, he brings forward by way of objection, in the person of another, what appears at first view to be at variance with the doctrine of a resurrection. For this question is not that of one who inquires doubtingly as to the mode, but of one who argues from impossibility — that is, what is said as to the resurrection is a thing incredible. Hence in his reply he repels such an objection with severity. Let us observe, then, that the persons who are here introduced as speaking, are those who endeavor to disparage, in a way of scoffing, a belief in the resurrection, on the ground of its being a thing that is impossible.

36. Thou fool, that which thou sowest The Apostle might have replied, that the mode, which is to us incomprehensible, is nevertheless easy with God. Hence, we must not here form our judgment according to our own understanding, but must assign to the stupendous and secret power of God the honor of believing, that it will accomplish what we cannot comprehend. He goes to work, however, in another way. For he shows, that the resurrection is so far from being against nature, that we have every day a clear illustration of it in the course of nature itself — in the growth of the fruits of the earth. For from what but from rottenness spring the fruits that we gather out of the earth? For when the seed has been sown, unless the grains die, there will be no increase. Corruption, then, being the commencement and cause of production, we have in this a sort of picture of the resurrection. Hence it follows, that we are beyond measure spiteful and ungrateful in estimating the power of God, if we take from him what is already manifest before our eyes.

37. Thou sowest not that body that will spring up. This comparison consists of two parts — first, that it is not to be wondered that bodies rise from rottenness, inasmuch as the same thing takes place as to seed; and secondly, that it is not at variance with reason, that our bodies should be restored in another condition, since, from bare grain, God brings forth so many ears of corn, clothed with admirable contrivance, and stored with grains of superior quality. As, however, he might seem to intimate, by speaking in this way, that many bodies will therefore rise out of one, he modifies his discourse in another way, by saying that God forms the body as it pleases him, meaning that in that also there is a difference in respect of quality.

He adds, to every seed its own body By this clause he restricts what he had said respecting another body; for he says that, while the body is different, it is in such a way as to retain, nevertheless, its particular kind.

39. All flesh is not, etc. Here we have another comparison leading to the same conclusion, though there are some that explain it otherwise. For when he says, that under the name of flesh is comprehended the body of a man as well as of a beast, and yet the flesh in those two cases is different, he means by this that the substance indeed is the same, but there is a difference as to quality. The sum is this — that whatever diversity we see in any particular kind is a sort of prelude of the resurrection, because God clearly shows, that it is no difficult thing with him to renew our bodies by changing the present condition of things. “Nearly allied to these are the examples of peculiar transformations undergone by various insects, and the state of rest and insensibility which precede those transformations; such as the chrysalis or aurelia state of butterflies, moths, and silkworms. The myrmeleon forniicaleo, of whose larva, and its extraordinary history, Reaumur and Roesel have given accurate descriptions, continues in its insensible or chrysalis state about four weeks. The libellula, or dragon-fly, continues still longer in its state of inaction. Naturalists tell us that the worm repairs to the margin of its pond, in quest of a convenient place of abode, during its insensible state. It attaches itself to a plant, or piece of dry wood, and the skin, which gradually becomes parched and brittle, at last splits opposite to the upper part of the thorax: through this aperture the insect, now become winged, quickly pushes its way, and being thus extricated front confinement, begins to expand its wings, to flutter, and, finally, to launch into the air with that gracefulness and ease which are peculiar to this majestic tribe. Now who that saw, for the first time, the little pendant coffin in which the insect lay entombed, and was ignorant of the transformation of which we are now speaking, would ever predict that, in a few weeks, perhaps in a few days or hours, it would become one of the most elegant and active of winged insects? And who that contemplates, with the mind of a philosopher, this current transformation, and knows that two years before the insect mounts into the air, even while it is living in water, it has the rudiments of wings, can deny that the body of a dead man may, at some future period, be again invested with vigor and activity, and soar to regions for which some latent organization may have peculiarly fitted it?” — Olythus Gregory’s Letters on the Evidences of the Christian Religion, page 225. — Ed.

41. There is one glory of the sun, and another glory of the moon Not only is there a difference between heavenly bodies and earthly, but even the heavenly bodies have not all the same glory; for the sun surpasses the moon, and the other stars differ from each other. This dissimilarity, accordingly, appears “Ceste dinersite de qualite se monstre;” — “This difference of quality shows itself.” in the resurrection of the dead. A mistake, however, is commonly fallen into in the application; “En l’application de ceste similitude;” — “In the application of this similitude.” for it is supposed that Paul meant to say, that, after the resurrection, the saints will have different degrees of honor and glory. This, indeed, is perfectly true, and is proved by other declarations of Scripture; but it has nothing to do with Paul’s object. For he is not arguing as to what difference of condition there will be among the saints after the resurrection, but in what respect our bodies at present differ from those that we will one day receive. “Comment different nos corps que nons auons maintenant de ceux que nons aurons apres;” — “In what respect our bodies, which we have now, will differ from those that we shall have afterwards.”

He removes, then, every idea of absurdity, by instituting this comparison: The substance of the sun and moon is the same, but there is a great difference between them in point of dignity and excellence. Is it to be wondered, then, if our body puts on a more excellent quality? “Qu’il n’ha maintenant;” — “Than it has now.” “I do not teach that anything will take place at the resurrection but what is already presented before the eyes of all.” That such is the meaning of the words is clear from the context. For whence and for what purpose would Paul make such a transition, were he now comparing them with one another in respect of the difference of their condition, while up to this point he has been comparing the present condition of all with their future condition, and immediately proceeds with that comparison?

43. It is sown in corruption That there may be no doubt remaining, Paul explains himself, by unfolding the difference between their present condition, and that which will be after the resurrection. What connection, then, would there be in his discourse, if he had intended in the first instance “Au propos precedent;” — “In the foregoing statement.” to distinguish between the different degrees of future glory among the saints? There can, therefore, be no doubt, that he has been, up to this point, following out one subject. He now returns to the first similitude that he had made use of, but applies it more closely to his design. Or, if you prefer it, keeping up that similitude, he figuratively compares the time of the present life to the seed-time, and the resurrection to the harvest; and he says, that our body is now, indeed, subject to mortality and ignominy, but will then be glorious and incorruptible. He says the same thing in other words in Philippians 3:21

Christ will change our vile body, that he may make it like to his own glorious body.

44. It is sown an animal body. As he could not express each particular by enumerating one by one, he sums up all comprehensively in one word, by saying that the body is now animal, “It is generally agreed on by the best expositors, that ψυχικὸς here, as being opposed to πευματικὸς, (spiritual,) especially as the expression is used with a reference to the words of Moses respecting the body of Adam, ἐγένετο εἰς ψυχὴν ζῶσαν (became a living soul,) must signify animal, (literally that which draws in the breath of life, necessary to the existence of all animal bodies,) that which is endowed with faculties of sense, and has need of food, drink, and sleep for its support.” — Bloomfield. “Ψυχικὸν not φυσικὸν. (says Granville Penn,) and therefore not ‘naturale’ but ‘animale,’ as rendered in the Latin. Wiclif,” (he adds,) “strangely rendered, from the Vulg., ‘a beastli bodi,’ in correcting whom, our revisers would have done well to prefer ‘animal’ to ‘natural.’” — Ed. but it will then be spiritual. Now that is called animal which is quickened by (anima) the soul: that is spiritual which is quickened by the Spirit. “Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au plus pres du Grec, Animal: c’est a dire, gouuerne et viuifie de l’ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est celuy qui est viuifie de l’Esprit;” — “But what we translate sensual, might be rendered, more closely to the Greek, animal: that is to say, governed and quickened by the soul. Mark then what is meant by the sensual body. The spiritual body is that which is quickened by the Spirit.” Now it is the soul that quickens the body, so as to keep it from being a dead carcase. Hence it takes its title very properly from it. After the resurrection, on the other hand, that quickening influence, which it will receive from the Spirit, will be more excellent. “Sera vne chose beaucoup plus excellente;” — “Will be a thing much more excellent.” Let us, however, always bear in mind, what we have seen previously — that the substance of the body is the same, “La substance du corps sera tousiours vne;” — “The substance of the body will always be the same.” and that it is the quality only that is here treated of. Let the present quality of the body be called, for the sake of greater plainness, animation; “Animation, qui est nom descendant de ce mot Ame;” — “Animation, which is a name derived from this word Soul.” let the future receive the name of inspiration. For as to the soul’s now quickening the body, that is effected through the intervention of many helps; for we stand in need of drink, food, clothing, sleep, and other things of a similar nature. Hence the weakness of animation is clearly manifested. The energy of the Spirit, on the other hand, for quickening, will be much more complete, and, consequently, exempted from necessities of that nature. This is the simple and genuine meaning of the Apostle; that no one may, by philosophizing farther, indulge in airy speculations, as those do, who suppose that the substance of the body will be spiritual, while there is no mention made here of substance, and no change will be made upon it.

45. As it is written, The first Adam was made Lest it should seem to be some new contrivance as to the animal body, “Vne nouuelle imagination qu’il ait forgee;” — “A new fancy that he had contrived.” he quotes Scripture, which declares that Adam became a living soul, (Genesis 2:7) — meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known, that the Hebrew word נפש, (nephesh,) which Moses makes use of, is taken in a variety of senses; but in this passage it is taken to mean either vital motion, or the very essence of life itself. The second of these I rather prefer. I observe that the same thing is affirmed as to beasts — that they were made a living soul, (Genesis 1:20, 24;) but as the soul of every animal must be judged of according to its kind, there is nothing to hinder that a soul, that is to say, vital motion, may be common to all; and yet at the same time the soul of man may have something peculiar and distinguishing, namely, immortal essence, as the light of intelligence and reason.

The last Adam. This expression we do not find anywhere written. “Ceci n’est point trouue en lieu quelconque de l’Escriture;” — “This is not found in any passage of Scripture.” Hence the phrase, It is written, must be understood as referring exclusively to the first clause; but after bringing forward this testimony of Scripture, the Apostle now begins in his own person to draw a contrast between Christ and Adam. “Moses relates that Adam was furnished with a living soul; Christ, on the other hand, is endowed with a life-giving Spirit. Now it is a much greater thing to be life, or the source of life, than simply to live.” “As it is said, Adam was at first a living soul, (‘So God breathed into him the breath of life,’ — that pure, divine, and heavenly breath,) ‘and he became a living soul;’ so, then to have asked the question, ‘What is man?’ must have been to receive the answer, ‘He is a living soul: he is all soul, and that soul all life.’ But now is this living soul buried in flesh, a lost thing to all the true, and great, and noble ends and purposes of that life which was at first given it. It is true, indeed, that this is a thing much less than what is said of the second Adam, in 1 Corinthians 15:45. ‘The first man Adam was made a living soul; the second Adam was a quickening Spirit.’ This latter is a great deal more. A living soul signified him to live himself; but a quickening spirit signifies a power to make others live. That the first Adam could not do; the more excellent kind of life which he had (for there was a complication of lives in the first creation of this man) he could not lose: but he could not give. He could not lose it from himself; but he could never have given it, by any power or immediate efficiency of his own, to another. Here the second Adam — the constitution of the second Adam — was far above that of the first, in that he could quicken others — a quickening spirit, not only quickened passively, but quickened actively, such a spirit as could give spirit, and diffuse life.” — Howe’s Works, (Lond. 1834,) page 1209. — Ed. It must be observed, however, that Christ did also, like us, become a living soul; but, besides the soul, the Spirit of the Lord was also poured-out upon him, that by his power he might rise again from the dead, and raise up others, This, therefore, must be observed, in order that no one may imagine, (as Apollinaris The views held by Apollinaris were as follows: “Christum corpus assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus consubstantiale fuisse deitati, nec ex substantia Martin efformatum;” — “That Christ assumed a body without a stud, because Deity was to him in place of a stud, and that body was co-essential with Deity, and was not formed from the substance of Mary.” — See Mastrieht’s Theology, (1698,) volume ii. page 975. “Apollinaris, or Apollinarius, taught that the Son of God assumed manhood without a soul, (ψυχης ανευ,) as Socrates relates; but afterwards, changing his mind, he said that he assumed a soul, but that it did not possess the intelligent or rational principle, (νουν δε ουκ εξεις αυτην) and that the λογος (word) was instead of that principle, (αντιςου)” — Dick’s Lectures on Theology volume iii. page 22. — Ed. did of old,) that the Spirit was in Christ in place of a soul. And independently of this, the interpretation of this passage may be taken from the eighth chapter of the Romans, where the Apostle declares, that the body, indeed, is dead, on account of sin, and we carry in us the elements of death; but that the Spirit of Christ, who raised him up from the dead, dwelleth also in us, and that he is life, to raise up us also one day from the dead. (Romans 8:10, 11.) From this you see, that we have living souls, inasmuch as we are men, but that we have the life-giving Spirit of Christ poured out upon us by the grace of regeneration. In short, Paul’s meaning is, that the condition that we obtain through Christ is greatly superior to the lot of the first man, because a living soul was conferred upon Adam in his own name, and in that of his posterity, but Christ has procured for us the Spirit, who is life.

Now as to his calling Christ the last Adam, the reason is this, that as the human race was created in the first man, so it is renewed in Christ. I shall express it again, and more distinctly: All men were created in the first man, because, whatever God designed to give to all, he conferred upon that one man, so that the condition of mankind was settled in his person. He by his fall “Le poure mal-heureux par sa transgression;” — “The poor miserable creature by his transgression.” ruined himself and those that were his, because he drew them all, along with himself, into the same ruin: Christ came to restore our nature from ruin, and raise it up to a better condition than ever. They “Adam done et Christ;” — “Adam and Christ, therefore.” are then, as it were, two sources, or two roots of the human race. Hence it is not without good reason, that the one is called the first man, and the other the last. This, however, gives no support to those madmen, who make Christ to be one of ourselves, as though there were and always had been only two men, and that this multitude which we behold, were a mere phantom! A similar comparison occurs in Romans 5:12

46. But this is not first, which is spiritual. “It is necessary,” says he, “that before we are restored in Christ, we derive our origin from Adam, and resemble him. Let us, therefore, not wonder, if we begin with the living soul, for as being born precedes in order being born again, so living precedes rising again.”

47. The first Adam was from the earth. The animal life comes first, because the earthy man is first. “La vie sensuelle, ou animale, c’est a dire, que nous auons par le moyen de l’ame, precede;” — “The sensual or animal life, that is to say, what we have by means of the soul, comes first.” The spiritual life will come afterwards, as Christ, the heavenly man, came after Adam. Now the Manichees perverted this passage, with the view of proving that Christ brought a body from heaven into the womb of the Virgin. They mistakingly imagined, however, that Paul speaks here of the substance of the body, while he is discoursing rather as to its condition, or quality. Hence, although the first man had an immortal soul, and that too, not taken from the earth, yet he, nevertheless, savoured of the earth, from which his body had sprung, and on which he had been appointed to live. Christ, on the other hand, brought us from heaven a life-giving Spirit, that he might regenerate us into a better life, and elevated above the earth. “Plus haute et excellente que la terre;” — “Higher and more excellent than the earth.” In fine, we have it from Adam — that we live in this world, as branches from the root: Christ, on the other hand, is the beginning and author of the heavenly life.

But some one will say in reply, Adam is said to be from the earth — Christ from heaven; the nature of the comparison “La nature de l’antithese et comparison;” — “The nature of the contrast and comparison.” requires this much, that Christ have his body from heaven, as the body of Adam was formed from the earth; or, at least, that the origin of man’s soul should be from the earth, but that Christ’s soul had come forth from heaven. I answer, that Paul had not contrasted the two departments of the subject with such refinement and minuteness, (for this was not necessary;) but when treating of the nature of Christ and Adam, he made a passing allusion to the creation of Adam, that he had been formed from the earth,, and at the same time, for the purpose of commending Christ’s excellence, he states, that he is the Son of God, who came down to us from heaven, and brings with him, therefore, a heavenly nature and influence. This is the simple meaning, while the refinement of the Manichees is a mere calumny.

We must, however, reply to another objection still. For Christ, so long as he lived in the world, lived a life similar to ours, and therefore earthly: hence it is not a proper contrast. The solution of this question will serve farther to refute the contrivance “La meschante imagination;” — “The wicked fancy.” of the Manichees. For we know, that the body of Christ was liable to death, and that it was exempted from corruption, not by its essential property, (as they speak,) “Afin que Fuse du terme commun;” — “To use the common phrase.” but solely by the providence of God. Hence Christ was not merely earthy as to the essence of his body, but was also for a time in an earthly condition; for before Christ’s power could show itself in conferring the heavenly life, it was necessary that he should die in the weakness of the flesh, (2 Corinthians 13:4.) Now this heavenly life appeared first in the resurrection, that he might quicken us also.

49. As we have borne Some have thought, that there is here an exhortation to a pious and holy life, into which Paul was led by way of digression; and on that account they have changed the verb from the future tense into the hortative mood. Nay more, in some Greek manuscripts the reading is φορέσωμεν (let us bear,) “Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. Et mesme aucuns liures Grecs le lisent ainsi;” — “Hence instead of We shall bear, some have rendered it, Let us bear. And even some Greek manuscripts read it thus.” but as that does not suit so well in respect of connection, let us adopt in preference what corresponds better with the object in view and the context. The Alexandrine manuscript, with some others, reads φορέσωμεν, let us bear. The rendering of the Vulgate is portemus — (let us bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as follows: bere we also the ymage of the heuenli. — Ed. Let us observe, in the first place, that this is not an exhortation, but pure doctrine, and that he is not treating here of newness of life, but pursues, without any interruption, the thread of his discourse respecting the resurrection of the flesh. The meaning accordingly will be this: “As the animal nature, which has the precedency in us, is the image of Adam, so we shall be conformed to Christ in the heavenly nature; and this will be the completion of our restoration. For we now begin to bear the image of Christ, and are every day more and more transformed into it; “Car nons ne faisons encore que commencer a porter l’image de Jesus Christ;” — “For as yet we do but begin to bear the image of Jesus Christ.” but that image consists in spiritual regeneration. But then it will be fully restored both in body and in soul, and what is now begun will be perfected, and accordingly we will obtain in reality what we as yet only hope for.” If, however, any one prefers a different reading, this statement will serve to spur forward the Corinthians; and if there had been a lively meditation of sincere piety and a new life, it might have been the means of kindling up in them at the same time the hope of heavenly glory.

50. Now this I say This clause intimates, that what follows is explanatory of the foregoing statement. “What I have said as to bearing the image of the heavenly Adam means this — that we must be renewed in respect of our bodies, inasmuch as our bodies, being liable to corruption, cannot inherit God’s incorruptible kingdom. Hence there will be no admission for us into the kingdom of Christ, otherwise than by Christ’s renewing us after his own image.” Flesh and blood, however, we must understand, according to the condition in which they at present are, for our flesh will be a participant in the glory of God, but it will be — as renewed and quickened by the Spirit of Christ.

1 Corinthians 15:51-58

51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

51. Ecce, mysterium vobis dico: Non omnes quidem dormiemus, omnes tamen immutabimur,

52. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

52. In puncto temporis, in nictu oculi, cum extrema tuba, (canet enim tuba,) et mortui resurgent incorruptibiles, et nos immutabimur.

53. For this corruptible must put on incorruption, and this mortal must put on immortality.

53. Oportet enim corruptibile hoc induere immortalitatem.

54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.

54. Quum autem corruptibile hoc induerit incorruptibilitatem, et mortale hoc induerit immortalitatem: tunc flet sermo qui scriptus est: (Hosea 13, 14, vel les. 25, 8.) Absorpta est mors in victoriam.

55. O death, where is thy sting? O grave, where is thy victory?

55. Ubi, mors, tuus aculeus? Ubi tua, inferne, victoria?

56. The sting of death is sin; and the strength of sin is the law.

56. Aculeus autem mortis, peccatum est: virtus autem peccati, Lex.

57. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

57. Sed Deo gratia, qui dedit nobis victoriam per Dominum nostrum Iesum Christum.

58. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

58. Itaque, fratres mei dilecti, stabiles sitis, immobiles, abundantes in opere Domini semper, hoc cognifo, quod labor vester non sit inanis in Domino.

Hitherto he has included two things in his reasoning. In the first place, he shows that there will be a resurrection from the dead: secondly, he shows of what nature it will be. Now, however, he enters more thoroughly into a description of the manner of it. This he calls a mystery, because it had not been as yet so clearly unfolded in any statement of revelation; but he does this to make them more attentive. For that wicked doctrine had derived strength from the circumstance, that they disputed as to this matter carelessly and at their ease; “Par maniere de passe-temps, et tout a leur aise;” — “By way of pastime, and quite at their ease.” as if it were a matter in which they felt no difficulty. Hence by the term mystery, he admonishes them to learn a matter, which was not only as yet unknown to them, but ought to be reckoned among God’s heavenly secrets.

51. We shall not indeed all sleep. Here there is no difference in the Greek manuscripts, but in the Latin versions there are three different readings. The first is, We shall indeed all die, but we shall not all be changed. The second is, We shall indeed all rise again, but we shall not all be changed. This is the reading of the Vulgate. Wiclif (1380) translates the verse as follows: Lo, I seie to you pryuyte (secret) of holi things, and alle we schulen rise agen, but not alle we schulen be chaungid. — Ed. The third is, We shall not indeed all sleep, but we shall all be changed. This diversity, I conjecture, had arisen from this — that some readers, who were not the most discerning, dissatisfied with the true reading, ventured to conjecture a reading which was more approved by them. “Qui leur estoit plus probable;” — “Which appeared to them more probable.” For it appeared to them, at first view, to be absurd to say, that all would not die, while we read elsewhere, that it is appointed unto all men once to die. (Hebrews 9:27.) Hence they altered the meaning in this way — All will not be changed, though all will rise again, or will die; and the change they interpret to mean — the glory that the sons of God alone will obtain. The true reading, however, may be judged of from the context.

Paul’s intention is to explain what he had said — that we will be conformed to Christ, because flesh and blood cannot inherit the kingdom of God. A question presented itself, “Il y auoit sur ceci vne question qu’on prouuolt faire;” — “There was a question as to this, which might be proposed.” what then will become of those who will be still living at the day of the Lord? His answer is, that although all will not die, yet they will be renewed, that mortality and corruption may be done away. It is to be observed, however, that he speaks exclusively of believers; for although the resurrection of the wicked will also involve change, yet as there is no mention made of them here, we must consider everything that is said, as referring exclusively to the elect. We now see, how well this statement corresponds with the preceding one, for as he had said, that we shall bear the image of Christ, he now declares, that this will take place when we shall be changed, so that

mortality may be swallowed up of life, (2 Corinthians 5:4,)

and that this renovation is not inconsistent with the fact, that Christ’s advent will find some still alive.

We must, however, unravel the difficulty — that it is appointed unto all men once to die; and certainly, it is not difficult to unravel it in this way — that as a change cannot take place without doing away with the previous system, that change is reckoned, with good reason, a kind of death; but, as it is not a separation of the soul from the body, it is not looked upon as an ordinary death. It will then be death, inasmuch as it will be the destruction of corruptible nature: it will not be a sleep, inasmuch as the soul will not quit the body; but there will be a sudden transition from corruptible nature into a blessed immortality.

52. In a moment This is still of a general nature; that is, it includes all. For in all the change will be sudden and instantaneous, because Christ’s advent will be sudden. And to convey the idea of a moment, he afterwards makes use of the phrase twinkling (or jerk) of the eye, for in the Greek manuscripts there is a twofold, reading — ῥοπὣ (jerk,) or ῥιπὣ (twinkling.) It is stated by Semlr, that some in the times of Jerome preferred ῥοπὟ, but Jerome himself preferred ῥιπὟ is derived from ῥέπω, to tend or incline to. It means force or impetus. It is used by Thucydides (v. 103) to mean the preponderance of a scale. In connection with ὀφθαλμοῦ, (the eye,) it would probably mean, a cast or inclination of the eye. ̔ΡιπὟ, (the common reading,) is derived from ῥίπτω, to throw. ̔ριπὟ ὀφθαλμοῦ is explained by Nyssenus, (as stated by Parkhurst,) to mean — επιμύσις— the shutting or twinkling of the eyelids. It matters nothing, however, as to the sense. Paul has selected a movement of the body, that surpasses all others in quickness; for nothing is more rapid than a movement of the eye, though at the same time he has made an allusion to sleep, with which twinkling of the eye is contrasted. “Pour ce que quand on se resueille, on cleigne ainsi des yeux;” — “Because, when persons awake, they twinkle in this way with their eyes.”

With the last trump. Though the repetition of the term might seem to place it beyond a doubt, that the word trumpet is here taken in its proper acceptation, yet I prefer to understand the expression as metaphorical. In 1 Thessalonians 4:16, he connects together the voice of the archangel and the trump of God: As therefore a commander, with the sound of a trumpet, summons his army to battle, so Christ, by his far sounding proclamation, which will be heard throughout the whole world, will summon all the dead. Moses tells us, (Exodus 19:16,) what loud and terrible sounds were uttered on occasion of the promulgation of the law. Far different will be the commotion then, when not one people merely, but the whole world will be summoned to the tribunal of God. Nor will the living only be convoked, but even the dead will be called forth from their graves. “The trumpet shall sound, (1 Corinthians 15:52,) says the prophetic teacher. And how startling, how stupendous the summons! Nothing equal to it, nothing like it, was ever heard through all the regions of the universe, or all the revolutions of time. When conflicting armies have discharged the bellowing artillery of war, or when victorious armies have shouted for joy of the conquest, the seas and shores have rung, the mountains and plains have echoed. But the shout of the archangel, and the trump of God, will resound from pole to poles — will pierce the center and shake the pillars of heaven. Stronger — stronger still — it will penetrate even the deepest recesses of the tomb! It will pour its amazing thunder into all those abodes of silence. The dead, the very dead, shall hear.” — Hervey’s Theron and Aspasio, volume 2 page 66. — Ed. Nay more, a commandment must be given to dry bones and dust that, resuming their former appearance and reunited to the spirit, they come forth straightway as living men into the presence of Christ.

The dead shall rise What he had declared generally as to all, he now explains particularly as to the living and the dead. This distinction, therefore, is simply an exposition of the foregoing statement — that all will not die, but all will be changed “Those who have already died,” says he, “will rise again incorruptible.” See what a change there will be upon the dead! “Those,” says he, “who will be still alive will themselves also be changed.” You see then as to both. “Voyla donc ques les viuans et les morts;” — “Mark then how it will be as to the living and the dead.” You now then perceive how it is, that change will be common to all, but not sleep. “Non pus le dormir, c’est a dire la mort;” — “Not sleep, that is to say, death.”

When he says, We shall be changed, he includes himself in the number of those, who are to live till the advent of Christ. As it was now the last times, (1 John 2:18,) that day (2 Timothy 1:18) was to be looked for by the saints every hour. At the same time, in writing to the Thessalonians, he utters that memorable prediction respecting the scattering “La dissipation horrible;” — “The dreadful scattering.” that would take place in the Church before Christ’s coming. (2 Thessalonians 2:3.) This, however, does not hinder that he might, by bringing the Corinthians, as it were, into immediate contact with the event, associate himself and them with those who would at that time be alive.

53. For this corruptible must Mark, how we shall live in the kingdom of God both in body and in soul, while at the same time flesh and blood cannot inherit the kingdom of God — for they shall previously be delivered from corruption. Our nature then, as being now corruptible and mortal, is not admissible into the kingdom of God, but when it shall have put off corruption, and shall have been beautified with in-corruption, it will then make its way into it. This passage, too, distinctly proves, that we shall rise again in that same flesh that we now carry about with us, as the Apostle assigns a new quality to it which will serve as a garment. If he had said, This corruptible must be renewed, the error of those fanatics, who imagine that mankind will be furnished with new bodies, would not have been so plainly or forcibly overthrown. Now, however, when he declares that this corruptible shall be invested with glory, there is no room left for cavil.

54. Then shall be brought to pass the saying This is not merely an amplification, (ἐπεξεργασία,) “Vne declaration ou amplification;” — “A declaration or amplification.” but a confirmation, too, of the preceding statement. For what was foretold by the Prophets must be fulfilled. Now this prediction will not be fulfilled, until our bodies, laying aside corruption, will put on incorruption Hence this last result, also, is necessary. To come to pass, is used here in the sense of being fully accomplished, for what Paul quotes is now begun in us, and is daily, too, receiving further accomplishment; but it will not have its complete fulfillment until the last day.

It does not, however, appear quite manifest, from what passage he has taken this quotation, for many statements occur in the Prophets to this effect. Only the probability is, that the first clause is taken either from Isaiah 25:8, where it is said that death will be for ever destroyed by the Lord, “The words, as alleged by Paul,” (from Isaiah 25:8,) “are found in the version of Theodotion, with which the Targum and Syriac agree, in reading the verb as a passive, כלע in Piel, as here, commonly signifies to destroy, destroy utterly; in Kal, the more usual signification is that of swallowing, which most of the versions have unhappily adopted, לנצח the Greek translators render by; ἰσχύσας, εἰς τέλος, εἰς νῖκος; attaching to the term the idea of what is overpowering, durable, complete. The significations of the Hebrew root נצח, used only in Niphal and Piel, are — to shine, lead, lead on, be complete; in Chald. to surpass; excel, vanquish; hence the idea of victory, eternity, etc., attaching to נצח, and of completely, entirely, for ever, etc., to לנצח נצח. The words are therefore equivalent to ὁ θάνατος ὀυκ ἐσται ἐτι — (Death shall be no longer,) Revelation 21:4, where there seems to be an evident allusion to our text; and where the subject is, as here, not the millennial state of the Church, but the state of glory after the resurrection of the body. It will be then only, that a period shall be put to the reproachful persecutions of the righteous, which Isaiah likewise predicts.” — Henderson on Isaiah. — Ed. or, (as almost all are rather inclined to think,) from Hosea 13:14, where the Prophet, bewailing the obstinate wickedness of Israel, complains that he was like an untimely child, that struggles against the efforts of his mother in travail, that he may not come forth from the womb, and from this he concludes, that it was owing entirely to himself, that he was not delivered from death. I will ransom them, says he, from the power of the grave: I will rescue them from death. It matters not, whether you read these words in the future of the indicative, or in the subjunctive “Ie les eusse rachetez — ie les eusse deliurez;” — “I could have ransomed them — I could have rescued them.” for in either way the meaning amounts to this — that God was prepared to confer upon them salvation, if they would have allowed the favor to be conferred upon them, and that, therefore, if they perished, it was their own fault.

He afterwards adds, I will be thy destruction, O death! thy ruin, O grave! In these words God intimates, that he accomplishes the salvation of his people “Lors vrayement et a bon escient il sauue les fideles;” — “He then truly and effectually saves believers.” only when death and the grave are reduced to nothing. For no one will deny, that in that passage there is a description of completed salvation. As, therefore, we do not see such a destruction of death, it follows, that we do not yet enjoy that complete salvation, which God promises to his people, and that, consequently, it is delayed until that day. Then, accordingly, will death be swallowed up, that is, it will be reduced to nothing, “This victory will not be gradual only, but total and entire. Every thing of mortality, that was hanging about these glorious victors, shall be swallowed up in perfect and endless life. Death is unstung first — disarmed — and then easily overcome. Its sting is said to be sin — the deadliest thing in death. A plain farther proof, by the way, the Apostle intended death also in the moral sense. And the insulting inquiry, ‘where is it?’ implies ‘tis not any where to be found; and signifies a total abolition of it, and, by consequence, must infer that every thing of death besides must, as to them, for ever cease and be no more. Which also the phrase of swallowing up doth with great emphasis express.” — Howe’s Works, (Lond. 1834,) page 1035. — Ed. that we may have manifestly, in every particular, and in every respect, (as they say,) a complete victory over it. “En sorte que nons aurons plene et parfaite victoire a Pencontre d’elle;” — “So that we shall have a full and complete victory over it.”

As to the second clause, in which he triumphs over death and the grave, it is not certain whether he speaks of himself, or whether he meant there also to quote the words of the Prophet. For where we render it, “I will be thy destruction, O death! — thy ruin, O grave!” the Greeks have translated it, “Where, O death, is thy suit? “Ou est ton plaid, c’est a dire, le proces que tu intentes contre nons, o mort?” — “O death, where is thy suit — that is to say, the process that thou carriest on against us?” where, O grave, thy sting?” Now although this mistake of the Greeks is excusable from the near resemblance of the words, “The passage (says Dr. Bloomfield) is from Hosea 13:14, and the Apostle’s words differ only by the transposition of νῖκος (victory) and κέντρον, (sting,) from the ancient versions; except that for νῖκος the Sept. has δίκν (law-suit.)” It is noticed, however, by Granville Penn, that “in the most ancient of all the existing MSS. (Vat. and Ephr.) there is no transposition of θανατος (death) and κεντρον, (sting;) and the Apostle’s sentence preserves the same order as in the Greek of Hosea; so that the transposition lies wholly at the door of those MSS. which are more recent than those ancient copies.” The Vat. version has νεικος; instead of νικος, but from the circumstance that in that version νεικος is used in the 54th verse manifestly instead of νικος, it abundantly appears that it is a mere difference of spelling. The words to which Calvin refers, as having been mistaken for each other from their near resemblance, are, δικη (law-suit) and νικος, (or νικη,) victory. — Ed. yet if any one will attentively examine the context, he will see that they have gone quite away from the Prophet’s intention. The true meaning, then, will be this — that the Lord will put an end to death, and destroy the grave. It is possible, however, that, as the Greek translation was in common use, Paul alluded to it, and in that there is nothing inconsistent, though he has not quoted literally, for instead of victory he has used the term action, or law-suit. “Car en lieu du mot δίκη, qui signifie plaid ou proces, il a mis νῖκος, qui signifie victoire;” — “For in place of the word δίκη, which signifies an action or law-suit, they have used νῖκος, which signifies victory.” I am certainly of opinion, that the Apostle did not deliberately intend to call in the Prophet as a witness, with the view of making a wrong use of his authority, but simply accommodated, in passing, to his own use a sentiment that had come into common use, as being, independently of this, of a pious nature. “Bonne et saincte;” — “Good and holy,” The main thing is this — that Paul, by an exclamation of a spirited nature, designed to rouse up the minds of the Corinthians, and lead them on, as it were, to a near view of the resurrection. Now, although we do not as yet behold the victory with our eyes, and the day of triumph has not yet arrived, (nay more, the dangers of war must every day be encountered,) yet the assurance of faith, as we shall have occasion to observe ere long, is not at all thereby diminished.

56. The sting of death is sin In other words, “Death has no dart with which to wound us except sin, since death proceeds from the anger of God. Now it is only with our sins that God is angry. Take away sin, therefore, and death will no more be able to harm us.” This agrees with what he said in Romans 6:23, that the wages of sin is death. Here, however, he makes use of another metaphor, for he compared sin to a sting, with which alone death is armed for inflicting upon us a deadly wound. Let that be taken away, and death is disarmed, so as to be no longer hurtful. Now with what view Paul says this will be explained by him ere long.

The strength of sin is the law It is the law of God that imparts to that sting its deadly power, because it does not merely discover our guilt, but even increases it. A clearer exposition of this statement may be found in Romans 7:9, where Paul teaches us that we are alive, so long as we are without the law, because in our own opinion it is well with us, and we do not feel our own misery, until the law summons us to the judgment of God, and wounds our conscience with an apprehension of eternal death. Farther, he teaches us that sin has been in a manner lulled asleep, but is kindled up by the law, so as to rage furiously. Meanwhile, however, he vindicates the law from calumnies, on the ground that it is holy, and good, and just, and is not of itself the parent of sin or the cause of death. Hence he concludes, that whatever there is of evil is to be reckoned to our own account, inasmuch as it manifestly proceeds from the depravity of our nature. Hence the law is but the occasion of injury. The true cause of ruin is in ourselves. Hence he speaks of the law here as the strength or power of sin, because it executes upon us the judgment of God. In the mean time he does not deny, that sin inflicts death even upon those that know not the law; but he speaks in this manner, because it exercises its tyranny upon them with less violence. For the law came that sin might abound, (Romans 5:20,) or that it might become beyond measure sinful. (Romans 7:13.)

57. But thanks be to God From this it appears, why it it was that he made mention both of sin and of the law, when treating of death. Death has no sting with which to wound except sin, and the law imparts to this sting a deadly power. But Christ has conquered sin, and by conquering it has procured victory for us, and has redeemed us from the curse of the law. (Galatians 3:13.) Hence it follows, that we are no longer lying under the power of death. Hence, although we have not as yet a full discovery of those benefits, yet we may already with confidence glory in them, because it is necessary that what has been accomplished in the Head should be accomplished, also, in the members. We may, therefore, triumph over death as subdued, because Christ’s victory is ours.

When, therefore, he says, that victory has been given to us, you are to understand by this in the first place, that it is inasmuch as Christ has in his own person abolished sin, has satisfied the law, has endured the curse, has appeased the anger of God, and has procured life; and farther, because he has already begun to make us partakers of all those benefits. For though we still carry about with us the remains of sin, it, nevertheless, does not reign in us: though it still stings us, it does not do so fatally, because its edge is blunted, so that it does not penetrate into the vitals of the soul. Though the law still threatens, yet there is presented to us on the other hand, the liberty that was procured for us by Christ, which is an antidote to its terrors. Though the remains of sin still dwell in us, yet the Spirit who raised up Christ from the dead is life, because of righteousness. (Romans 8:10.) Now follows the conclusion.

58. Wherefore, my brethren Having satisfied himself that he had sufficiently proved the doctrine of the resurrection, he now closes his discussion with an exhortation; and this has much more force, than if he had made use of a simple conclusion with an affirmation. Since your labor, says he, is not in vain in the Lord, be steadfast, and abound in good works Now he says that their labor is not in vain, for this reason, that there is a reward laid up for them with God. This is that exclusive hope which, in the first instance, encourages believers, and afterwards sustains them, so that they do not stop short in the race. Hence he exhorts them to remain steadfast, because they rest on a firm foundation, as they know that a better life is prepared for them in heaven.

He adds — abounding in the work of the Lord; for the hope of a resurrection makes us not be weary in well doing, as he teaches in Colossians 1:10. For amidst so many occasions of offense as constantly present themselves to us, who is there that would not despond, or turn aside from the way, were it not that, by thinking of a better life he is by this means kept in the fear of God? Now, on the other hand, he intimates, that if the hope of a resurrection is taken away, then, the foundation (as it were) being rooted up, the whole structure of piety falls to the ground. “D’autant que ceste esperance enest le fondement;” — “Inasmuch as that hope is the foundation of it.” Unquestionably, if the hope of reward is taken away and extinguished, alacrity in running will not merely grow cold, but will be altogether destroyed.

CHAPTER 16

1 Corinthians 16:1-7

1. Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye.

1. Caeterum de collecta quae fit in sanctos, quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite.

2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come.

2. In una sabbatorum unusquisque vestrum apud se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae fiant. “C’est qu’en vn des Sabbaths (ou, que chacun premier iour de la sep maine) chacun de vous metre a part par deueres soy, thesaurizant de ce qu’il aura prospere, afin que (ou, serrant ce qu’il pourra par la benignite de Dieu, afin) lors que ie viendray, les collectes ne se facent point;” — “It is, that on one of the Sabbaths (or, that every first day of the week) every one of you lay apart by himself, treasuring up according as he has prospered, (or, laying up what he shall be able to do through the kindness of God,) that there may be no collections made when I come.”

3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem.

3. Ubi autem affuero, quos probaveritis per epistolas, eos mittam, ut perferant beneficentiam vestram in Ierusalem.

4. And if it be meet that I go also, they shall go with me.

4. Quodsi fuerit operae pretium me quoque proficisci, mecum proficiscentur.

5. Now I will come unto you, when I shall pass through Macedonia: for I do pass through Macedonia.

5. Veniam autem ad vos, quum Macedoniam transiero: Macedoniam enim pertransiturus sum.

6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go.

6. Apud vos autem forte permanebo, aut etiam hibernabo, ut vos me deducatis quocunque proficiscar.

7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit.

7. Nolo enim vos nunc in transcursu videre: sed spero me ad aliquod tempus mansurum apud vos, si Dominus permiserit.

CHAPTER 15

1Co 15:1-58. The Resurrection Proved against the Deniers of It at Corinth.

Christ's resurrection rests on the evidence of many eye-witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and the consequence of the latter will be, that Christian preaching and faith are vain.

1. Moreover--"Now" [Alford and Ellicott].

I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1Co 15:34). Compare Ga 1:11.

wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

2. ye are saved--rather, "ye are being saved."

if ye keep in memory what I preached unto you--Able critics, Bengel and others, prefer connecting the words thus, "I declare unto you the Gospel (1Co 15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."

unless--which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.

3. I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Ac 8:37).

first of all--literally, "among the foremost points" (He 6:2). The atonement is, in Paul's view, of primary importance.

which I ... received--from Christ Himself by special revelation (compare 1Co 11:23).

died for our sins--that is, to atone FOR them; for taking away our sins (1Jo 3:5; compare Ga 1:4): "gave Himself for our sins" (Is 53:5; 2Co 5:15; Tit 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (He 5:3; 1Pe 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Ro 4:25), (though in English Version translated similarly, "for").

according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes Is 53:12, in Lu 22:37; compare Psa 22:15, &c.; Da 9:26.

4. buried ... rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Mt 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Ac 2:26-28) [Bengel].

rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.

5. seen of Cephas--Peter (Lu 24:34).

the twelve--The round number for "the Eleven" (Lu 24:33, 36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Ac 1:22, 23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."

6. five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Mt 26:32; 28:7, 10, 16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alford's theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Ac 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (Ro 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Ac 1:22).

remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.

fallen asleep--in the sure hope of awaking at the resurrection (Ac 7:60).

7. seen of James--the Less, the brother of our Lord (Ga 1:19). The Gospel according to the Hebrews, quoted by Jerome [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."

all the apostles--The term here includes many others besides "the Twelve" already enumerated (1Co 15:5): perhaps the seventy disciples (Lu 10:1) [Chrysostom].

8. One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [Grotius]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (1Pe 1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.

9. least--The name, "Paulus," in Latin, means "least."

I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.

10. by ... grace ... and his grace--The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me."

what I am--occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Lu 18:11).

but I laboured--by God's grace (Php 2:16).

than they all--than any of the apostles (1Co 15:7).

grace of God ... with me--Compare "the Lord working with them" (Mr 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Co 3:9; Mt 10:20; 2Co 6:1; Php 2:12, 13).

11. whether it were I or they--(the apostles) who "labored more abundantly" (1Co 15:10) in preaching, such was the substance of our preaching, namely, the truths stated in 1Co 15:3, 4.

12. if--Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection?

some--Gentile reasoners (Ac 17:32; 26:8) who would not believe it because they did not see "how" it could be (1Co 15:35, 36).

13. If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, which is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good of Him either: His resurrection and theirs are inseparably joined (compare 1Co 15:20-22; Joh 14:19).

14. your faith ... vain--(1Co 15:11). The Greek for "vain" here is, empty, unreal: in 1Co 15:17, on the other hand, it is, without use, frustrated. The principal argument of the first preachers in support of Christianity was that God had raised Christ from the dead (Ac 1:22; 2:32; 4:10, 33; 13:37; Ro 1:4). If this fact were false, the faith built on it must be false too.

15. testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, Estius, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better.

if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).

16. The repetition implies the unanswerable force of the argument.

17. vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Ro 4:25): "saved by his life" (Ro 5:10).

18. fallen asleep in Christ--in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [Photius, Quæstiones Amphilochiæ, 197].

perished--Their souls are lost; they are in misery in the unseen world.

19. If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied; namely, because, while others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Christ, without which His death would be of no avail to us (Ep 1:19, 20; 1Pe 1:3). The heathen are "without hope" (Ep 2:12; 1Th 4:13). We should be even worse, for we should be also without present enjoyment (1Co 4:9).

20. now--as the case really is.

and become--omitted in the oldest manuscripts.

the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (1Co 5:7); the day after the Passover sabbath was that for offering the first-fruits (Le 23:10, 11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

21. by man ... by man--The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.

22. in Adam all--in union of nature with Adam, as representative head of mankind in their fall.

in Christ ... all--in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.

23. But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (1Th 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (Mt 25:1-30); then "all the nations" (Mt 25:31-46). Christ's own flock shall share His glory "at His coming," which is not to be confounded with "the end," or general judgment (Re 20:4-6, 11-15). The latter is not in this chapter specially discussed, but only the first resurrection, namely, that of the saints: not even the judgment of Christian hollow professors (Mt 25:1-30) at His coming, is handled, but only the glory of them "that are Christ's," who alone in the highest sense "obtain the resurrection from the dead" (Lu 14:14; 20:35, 36; Php 3:11; see on Php 3:11). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the general judgment. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (Col 3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.

24. Then--after that: next in the succession of "orders" or "ranks."

the end--the general resurrection, and final judgment and consummation (Mt 25:46).

delivered up ... kingdom to ... Father--(Compare Joh 13:3). Seeming at variance with Da 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Php 2:10, 11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Re 22:3; compare Re 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zep 3:9; Zec 14:9; Joh 17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father."

shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Psa 110:1; 8:6; 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Re 2:26, 27). Meanwhile, He "rules in the midst of His enemies" (Psa 110:2). He is styled "the King" when He takes His great power (Mt 25:34; Re 11:15, 17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Ep 1:21).

25. must--because Scripture foretells it.

till--There will be no further need of His mediatorial kingdom, its object having been realized.

enemies under his feet--(Lu 19:27; Ep 1:22).

26. shall be--Greek, "is done away with" (Re 20:14; compare Re 1:18). It is to believers especially this applies (1Co 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (1Co 15:56; He 2:14; Re 19:20; 20:10, 14).

27. all things--including death (compare Ep 1:22; Php 3:21; He 2:8; 1Pe 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Psa 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"

under his feet--as His footstool (Psa 110:1). In perfect and lasting subjection.

when he--namely, God, who by His Spirit inspired the Psalmist.

28. Son ... himself ... subject--not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (Joh 5:22, 23; He 1:6).

God ... all in all--as Christ is all in all (Col 3:11; compare Zec 14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast Psa 10:4; 14:1. Even the saints do not fully realize God as their "all" (Psa 73:25) now, through desiring it; then each shall feel, God is all to me.

29. Else--if there be no resurrection.

what shall they do?--How wretched is their lot!

they ... which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (1Co 15:30); first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Mt 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as Alford does; but, generally, it was unknown in the Church. Bengel translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (1Co 15:13, 16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Mt 20:22, 23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?

30. we--apostles (1Co 15:9; 1Co 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [Bengel].

31. by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. Bengel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Co 4:8; 2Co 4:12, 15; Ep 3:13; Php 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here.

I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (2Co 4:11, 12; 1:8, 9; 11:23).

32. Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Tit 1:12). Paul was still at Ephesus (1Co 16:8), and there his life was daily in danger (1Co 4:9; compare 2Co 1:8). Though the tumult (Ac 19:29, 30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (1Co 16:9) were already menacing him.

what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.

let us eat, &c.--Quoted from the Septuagint, (Is 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [South].

33. evil communications corrupt good manners--a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.

good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.

34. Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Co 15:32; Joe 1:5).

to righteousness--in contrast with "sin" in this verse, and corrupt manners (1Co 15:33).

sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.

some--the same as in 1Co 15:12.

have not the knowledge of God--and so know not His power in the resurrection (Mt 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare Joh 7:17; 1Pe 2:15).

to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.

35. How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mt 19:26; Mr 10:27; 12:23; Lu 18:27).

come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.

36. fool--with all thy boasted philosophy (Psa 14:1).

that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Co 15:42, answers the question of 1Co 15:35, "How?" and in 1Co 15:37-41, 43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (1Co 15:37).

37. not that body that shall be--a body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [Grotius]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 1Co 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on 1Co 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (Joh 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Mt 19:28; Php 3:21). Compare "planted," &c., Ro 6:5.

38. as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Ge 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown.

39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.

flesh--animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Lu 24:39; Joh 20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (Php 3:21) and liable to corruption. But 1Co 15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God."

not the same--not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity.

beasts--quadrupeds.

another of fishes ... another of birds--Most of the oldest manuscripts read thus, "another FLESH of birds ... another of fishes": the order of nature.

42. sown--Following up the image of seed. A delightful word instead of burial.

in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

43. in dishonour--answering to "our vile body" (Php 3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last.

in glory--the garment of incorruption (1Co 15:42, 43) like His glorious body (Php 4:21), which we shall put on (1Co 15:49, 53; 2Co 5:2-4).

in weakness--liable to infirmities (2Co 13:4).

in power--answering to a "spiritual body" (1Co 15:44; compare Lu 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Is 33:24; Re 21:4).

44. a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (1Co 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Ro 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate.

spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Lu 20:35, 36), but to the higher and spiritual, life (compare 1Co 2:14; 1Th 5:23).

There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [Alford].

45. so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body.

it is written--(Ge 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body.

the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Joh 6:39). He is so called in Job 19:25; see on Job 19:25 (compare Ro 5:14). In contrast to "the last," Paul calls "man" (Ge 2:7) "the FIRST Adam."

quickening--not only living, but making alive (Joh 5:21; 6:33, 39, 40, 54, 57, 62, 63; Ro 8:11). As the natural or animal-souled body (1Co 15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2Co 3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.

46. afterward--Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Ge 3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (1Th 5:23). As the first and lower Adam came before the second and heavenly Adam, so the animal-souled body comes first, and must die before it be changed into the spiritual body (that is, that in which the Spirit predominates over the animal soul).

47. of the earth--inasmuch as being sprung from the earth, he is "earthy" (Ge 2:7; 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth.

the Lord--omitted in the oldest manuscripts and versions.

from heaven--(Joh 3:13, 31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

48. As is the earthy--namely, Adam.

they ... that are earthy--All Adam's posterity in their natural state (Joh 3:6, 7).

the heavenly--Christ.

they ... that are heavenly--His people in their regenerate state (Php 3:20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.

49. as--Greek, "even as" (see Ge 5:3).

we shall also bear--or wear as a garment [Bengel]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 1Co 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Ro 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.

50. (See on 1Co 15:37; 1Co 15:39). "Flesh and blood" of the same animal and corruptible nature as our present (1Co 15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (Joh 3:6; Ga 2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God.

cannot--Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (Ga 1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Lu 24:39; Joh 20:27, compared with Php 3:21.

the kingdom of God--which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (1Co 15:36, 52, 53).

51. Behold--Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.

you--emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, 1Th 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Ro 11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with 1Th 4:15, 17, and with the apostle's argument here, which is that a change is necessary (1Co 15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (He 9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."

52. the last trump--at the sounding of the trumpet on the last day [Vatablus] (Mt 24:31; 1Th 4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare Is 27:13; Zec 9:14). As the law was given with the sound of a trumpet, so the final judgment according to it (He 12:19; compare Ex 19:16). As the Lord ascended "with the sound of a trumpet" (Psa 47:5), so He shall descend (Re 11:15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time; seven being the number for perfection; on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of the spiritual Egypt, compare Zec 14:18, 19); compare Psa 50:1-7. Compare His calling forth of Lazarus from the grave "with a loud voice," Joh 11:43, with Joh 5:25, 28.

and--immediately, in consequence.

53. this--pointing to his own body and that of those whom he addresses.

put on--as a garment (2Co 5:2, 3).

immortality--Here only, besides 1Ti 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (2Co 5:4), but the resurrection.

54. then--not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever.

Death is swallowed up in victory--In Hebrew of Is 25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (Jr 3:5; La 5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare Ho 6:2; 13:14; 2Co 5:4; He 2:14, 15; Re 20:14; 21:4).

55. Quoted from Ho 13:14, substantially; but freely used by the warrant of the Spirit by which Paul wrote. The Hebrew may be translated, "O death, where are thy plagues? Where, O Hades, is thy destruction?" The Septuagint, "Where is thy victory (literally, in a lawsuit), O death? Where is thy sting, O Hades? ... Sting" answers to the Hebrew "plagues," namely, a poisoned sting causing plagues. Appropriate, as to the old serpent (Ge 3:14, 15; Nu 21:6). "Victory" answers to the Hebrew "destruction." Compare Is 25:7, "destroy ... veil ... over all nations," namely, victoriously destroy it; and to "in victory" (1Co 15:54), which he triumphantly repeats. The "where" implies their past victorious destroying power and sting, now gone for ever; obtained through Satan's triumph over man in Eden, which enlisted God's law on the side of Satan and death against man (Ro 5:12, 17, 21). The souls in Hades being freed by the resurrection, death's sting and victory are gone. For "O grave," the oldest manuscripts and versions read, "O death," the second time.

56. If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power.

strength of sin is the law--Without the law sin is not perceived or imputed (Ro 3:20; 4:15; 5:13). The law makes sin the more grievous by making God's will the clearer (Ro 7:8-10). Christ's people are no longer "under the law" (Ro 6:14).

57. to God--The victory was in no way due to ourselves (Psa 98:1).

giveth--a present certainty.

the victory--which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (1Co 15:54, 55) is appropriate to the triumph gained.

58. beloved--Sound doctrine kindles Christian love.

steadfast--not turning aside from the faith of the resurrection of yourselves.

unmovable--not turned aside by others (1Co 15:12; Col 1:23).

the work of the Lord--the promotion of Christ's kingdom (Php 2:30).

not in vain--as the deniers of the resurrection would make it (1Co 15:14, 17).

in the Lord--applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).

The Gospel which I preached unto you - This Gospel is contained in Christ dying for our sins, being buried, and rising again the third day. See the following verses.

By which also ye are saved - That is, ye are now in a salvable state; and are saved from your Gentilism, and from your former sins.

If ye keep in memory - Your future salvation, or being brought finally to glory, will now depend on your faithfulness to the grace that ye have received.

For I delivered unto you first of all - Εν προτοις· As the chief things, or matters of the greatest importance; fundamental truths.

That which I - received - By revelations from God himself, and not from man.

That Christ died for our sins - The death of Jesus Christ, as a vicarious sacrifice for sin, is εν πρωτοις; among the things that are of chief importance, and is essential to the Gospel scheme of salvation.

According to the Scriptures - It is not said any where in the Scriptures, in express terms, that Christ should rise on the third day; but it is fully implied in his types, as in the case of Jonah, who came out of the belly of the fish on the third day; but particularly in the case of Isaac, who was a very expressive type of Christ; for, as his being brought to the Mount Moriah, bound and laid on the wood, in order to be sacrificed, pointed out the death of Christ; so his being brought alive on the third day from the mount was a figure of Christ's resurrection. Bishop Pearce and others refer to Mat 12:40; Mat 16:21; and Luk 9:22; "which two Gospels, having been written at the time when Paul wrote this epistle, were properly called by the name of the Sacred Scriptures." It might be so; but I do not know of one proof in the New Testament where its writings, or any part of them, are called the Scriptures.

That he was seen of Cephas, then of the twelve - This refers to the journey to Emmaus, Luk 24:13, Luk 24:34; and to what is related Mar 16:14.

Then of the twelve - Instead of δωδεκα, twelve, ενδεκα, eleven, is the reading of D*EFG, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the fathers; and this reading is supported by Mar 16:14. Perhaps the term twelve is used here merely to point out the society of the apostles, who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterward filled up. See Joh 20:24.

Above five hundred brethren at once - This was probably in Galilee, where our Lord had many disciples. See Mat 28:16. What a remarkable testimony is this to the truth of our Lord's resurrection! Five hundred persons saw him at one time; the greater part of whom were alive when the apostle wrote, and he might have been confronted by many if he had dared to assert a falsity.

After that, he was seen of James - But where, and on what occasion, we are not told; nor indeed do we know which James is intended; James the son of Zebedee, or James the son of Alpheus. But one thing is sufficiently evident, from what is here said, that this James, of whom the apostle speaks, was still alive; for the apostle's manner of speaking justifies this conclusion.

Then of all the apostles - Including, not only the eleven, but, as some suppose, the seventy-two disciples.

And last of all - of me also - It seems that it was essential to the character of a primitive apostle that he had seen and conversed with Christ; and it is evident, from the history of Saul's conversion, Act 9:4-7 (note), that Jesus Christ did appear to him; and he pleaded this ever after as a proof of his call to the apostleship. And it does not appear that, after this time, Jesus ever did make any personal discovery of himself to any one.

As of one born out of due time - The apostle considers himself as coming after the time in which Jesus Christ personally conversed with his disciples; and that, therefore, to see him at all, he must see him in this extraordinary way. Some have entered into a very disgusting detail on the figure used here by the apostle. The words, ὡσπερει τῳ εκτρωματι, signify not merely one born out of due time, but one born before his time; and consequently, not bidding fair for vigor, usefulness, or long life. But it is likely that the apostle had a different meaning; and that he refers to the original institution of the twelve apostles, in the rank of whom he never stood, being appointed not to fill up a place among the twelve, but as an extra and additional apostle. Rosenmuller says that those who were beyond the number of twelve senators were termed abortivi, abortives; and refers to Suetonius in Octavio, cap. 35. I have examined the place, but find no such epithet. According to Suetonius, in that place, they were called orcini - persons who had assumed the senatorial dignity after the death of Julius Caesar, pretending that they had derived that honor from him.

I am the least of the apostles - This was literally true in reference to his being chosen last, and chosen not in the number of the twelve, but as an extra apostle. How much pains do some men take to make the apostle contradict himself, by attempting to show that he was the very greatest of the apostles, though he calls himself the least! Taken as a man and a minister of Christ, he was greater than any of the twelve; taken as an apostle he was less than any of the twelve, because not originally in that body.

Am not meet to be called an apostle - None of the twelve had ever persecuted Christ, nor withstood his doctrine: Saul of Tarsus had been, before his conversion, a grievous persecutor; and therefore he says, ουκ ειμι ἱκανος, I am not proper to be called an apostle, because I persecuted the Church of God, i.e. of Christ, which none of the apostles ever did.

But, by the grace of God I am what I am - God, by his mere grace and good will, has called me to be an apostle, and has denominated me such.

And his grace, etc. - Nor have I been unfaithful to the Divine call; I used the grace which he gave me; and when my labors, travels, and sufferings are considered, it will be evident that I have labored more abundantly than the whole twelve. This was most literally true.

Yet not I, but the grace of God - It was not through my own power or wisdom that I performed these things, but through the Divine influence which accompanied me.

Whether it were I or they - All the apostles of Christ agree in the same doctrines; we all preach one and the same thing; and, as we preached, so ye believed; having received from us the true apostolical faith, that Jesus died for our sins, and rose again for our justification; and that his resurrection is the pledge and proof of ours. Whoever teaches contrary to this does not preach the true apostolic doctrine.

Paul was the last of the primitive apostles. The primitive apostles were those who had seen Christ, and got their call to the apostolate immediately from himself. There were many apostles after this time, but they were all secondary; they had a Divine call, but it was internal, and never accompanied by any vision or external demonstration of that Christ who had been manifested in the flesh.

Now if Christ be preached, etc. - Seeing it is true that we have thus preached Christ, and ye have credited this preaching, how say some among you, who have professed to receive this doctrine from us; that there is no resurrection of the dead, though we have shown that his resurrection is the proof and pledge of ours? That there was some false teacher, or teachers, among them, who was endeavoring to incorporate Mosaic rites and ceremonies with the Christian doctrines, and even to blend Sadduceeism with the whole, appears pretty evident. To confute this mongrel Christian, and overturn his bad doctrine, the apostle writes this chapter.

If there be no resurrection of the dead - As Christ was partaker of the same flesh and blood with us, and he promised to raise mankind from the dead through his resurrection, if the dead rise not then Christ has had no resurrection. There seem to have been some at Corinth who, though they denied the resurrection of the dead, admitted that Christ had risen again: the apostle's argument goes therefore to state that, if Christ was raised from the dead, mankind may be raised; if mankind cannot be raised from the dead, then the body of Christ was never raised.

Then is our preaching vain - Our whole doctrine is useless, nugatory and false.

And your faith is also vain - Your belief of a false doctrine must necessarily be to you unprofitable.

False witnesses - As having testified the fact of Christ's resurrection, as a matter which ourselves had witnessed, when we knew that we bore testimony to a falsehood. But could five hundred persons agree in this imposition? And if they did, is it possible that some one would not discover the cheat, when he could have no interest in keeping the secret, and might greatly promote his secular interest by making the discovery? Such a case never occurred, and never can occur. The testimony, therefore, concerning the resurrection of Christ, is incontrovertibly true.

If so be that the dead rise not - This clause is wanting in DE, Syriac, some of the Slavonian, and Itala; several also of the primitive fathers omit it. Its great similarity to the following words might be the cause of its omission by some copyists.

Ye are yet in your sins - If Christ has not risen from the dead, there is no proof that he has not been justly put to death. If he were a malefactor, God would not work a miracle to raise him from the dead. If he has not been raised from the dead, there is a presumption that he has been put to death justly; and, if so, consequently he has made no atonement; and ye are yet in your sins - under the power, guilt, and condemnation of them. All this reasoning of the apostle goes to prove that at Corinth, even among those false teachers, the innocency of our Lord was allowed, and the reality of his resurrection not questioned.

They also which are fallen asleep - All those who, either by martyrdom or natural death, have departed in the faith of our Lord Jesus Christ, are perished; their hope was without foundation, and their faith had not reason and truth for its object. Their bodies are dissolved in the earth, finally decomposed and destroyed, notwithstanding the promise of Christ to such, that he would raise them up at the last day. See Joh 5:25, Joh 5:28, Joh 5:29; Joh 11:25, Joh 11:26, etc.

If in this life only we have hope - It would be better to translate and point this verse as follows: - And, if in this life we have hoped in Christ only, we are more to be pitied than all men. If, in this life, we have no other hope and confidence but in Christ, (and if he be still dead, and not yet risen), we are more to be pitied than any other men; we are sadly deceived; we have denied ourselves, and been denied by others; have mortified ourselves, and been persecuted by our fellow creatures on account of our belief and hope in One who is not existing, and therefore can neither succor us here, nor reward us hereafter. Bishop Pearce.

But now is Christ risen - On the contrary, Christ is raised from the dead, and is become the first fruits of them that slept. His resurrection has been demonstrated, and our resurrection necessarily follows; as sure as the first fruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours. The Judaizing teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some first fruits, has very good harmony with them; yet especially it agrees with the offering of the sheaf, commonly called עומר omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a Sabbatic day, and on the day following that the first fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, He, the first fruits of them that slept, rose again. All who died before Christ, and were raised again to life, died afterwards; but Christ is the first fruits of all who shall be raised from the dead to die no more."

For since by man came death - Mortality came by Adam, immortality by Christ; so sure as all have been subjected to natural death by Adam, so sure shall all be raised again by Christ Jesus. Mortality and immortality, on a general ground, are the subject of the apostle's reasoning here; and for the explanation of the transgression of Adam, and the redemption by Christ, see the notes on Rom 5:10, etc.

But every man in his own order - The apostle mentions three orders here:

1. Christ, who rose from the dead by his own power.

2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers.

3. Then cometh the end, when the whole mass shall be raised.

Whether this order be exactly what the apostle intends, I shall not assert. Of the first, Christ's own resurrection, there can be no question. The second, the resurrection of his followers, before that of the common dead, is thought by some very reasonable. "They had here a resurrection from a death of sin to a life of righteousness, which the others had not, because they would not be saved in Christ's way. That they should have the privilege of being raised first, to behold the astonishing changes and revolutions which shall then take place, has nothing in it contrary to propriety and fitness;" but it seems contrary to 1Cor 15:52, in which all the dead are said to rise in a moment, in the twinkling of an eye. "And, thirdly, that all the other mass of mankind should be raised last, just to come forward and receive their doom, is equally reasonable:" but it is apparently inconsistent with the manner in which God chooses to act; see 1Cor 15:53. Some think that by them that are Christ's at his coming, "we are to understand Christ's coming to reign on earth a thousand years with his saints, previously to the general judgment;" but I must confess I find nothing in the sacred writings distinctly enough marked to support this opinion of the millennium, or thousand years' reign; nor can I conceive any important end that can be answered by this procedure.

We should be very cautious how we make a figurative expression, used in the most figurative book in the Bible, the foundation of a very important literal system that is to occupy a measure of the faith, and no small portion of the hope, of Christians. The strange conjectures formed on this very uncertain basis have not been very creditable either to reason or religion.

When he shall have delivered up the kingdom - The mediatorial kingdom, which comprehends all the displays of his grace in saving sinners, and all his spiritual influence in governing the Church.

All rule, and all authority and power - Αρχην - εξουσιαν - και δυναμιν. As the apostle is here speaking of the end of the present system of the world, the rule, authority, and power, may refer to all earthly governments, emperors, kings, princes, etc.; though angels, principalities, and powers, and the rulers of the darkness of this world, and all spiritual wickedness in high places, may be also intended. Our Lord Jesus is represented here as administering the concerns of the kingdom of grace in this lower world during the time that this Divine economy lasts; and when the end - the time determined by the wisdom of God, comes, then, as there is no longer any need of this administration, the kingdom is delivered up unto the Father: an allusion to the case of Roman viceroys or governors of provinces, who, when their administration was ended, delivered up their kingdom or government into the hands of the emperor.

The apostle may refer, also, to an opinion of the ancient Jews, that there should be ten kings who should have the supreme government of the whole world: the first and last of which should be God himself; but the ninth should be the Messiah; after whose empire the kingdom should be delivered up into the hands of God for ever. See the place in Schoettgen on this verse, and on Luk 1:33.

For he must reign, etc. - This is according to the promise, Psa 110:1 : "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Therefore the kingdom cannot be given up till all rule and government be cast down. So that while the world lasts, Jesus, as the Messiah and Mediator, must reign; and all human beings are properly his subjects, are under his government, and are accountable to him.

The last enemy - Death, shall be destroyed; καταργειται, shall be counter-worked, subverted, and finally overturned. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that death shall be destroyed assures the fact that there shall be a general resurrection; and this is a proof, also, that after the resurrection there shall be no more death.

For he hath put all things under his feet - The Father hath put all things under the feet of Christ according to the prophecy, Psa 110:1-7.

He is excepted - i.e. The Father, who hath put all things under him, the Son. This observation seems to be introduced by the apostle to show that he does not mean that the Divine nature shall be subjected to the human nature. Christ, as Messiah, and Mediator between God and man, must ever be considered inferior to the Father: and his human nature, however dignified in consequence of its union with the Divine nature, must ever be inferior to God. The whole of this verse should be read in a parenthesis.

The Son also himself be subject - When the administration of the kingdom of grace is finally closed; when there shall be no longer any state of probation, and consequently no longer need of a distinction between the kingdom of grace and the kingdom of glory; then the Son, as being man and Messiah, shall cease to exercise any distinct dominion and God be all in all: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any distinct or separate parts in either the kingdom of grace, or the kingdom of glory, and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a personality essentially in the infinite Godhead, that personality must exist eternally; but how this shall be we can neither tell nor know till that time comes in which we shall See Him as He Is. 1Jn 3:2.

Else what shall they do which are baptized for the dead - This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have labored to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks:

1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the Gospel.

2. The multitudes who embraced Christianity became converts on the evidence of this resurrection.

3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered.

4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, Rom 6:3-5 : Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection.

5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, Heb 10:34.

6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should rise again, so they were baptized in the same faith.

7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid down theirs.

8. He was therefore baptized in reference to this martyrdom; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs.

9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors. So Mat 20:22, Mat 20:23 : "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? etc." (Can ye go through my sufferings?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my cup," (ye shall bear your part of the afflictions of the Gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall suffer martyrdom.) See also Mar 10:38. So Luk 12:50; "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" That is, I must die a violent death for the salvation of men.

10. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death in voluntarily going under the water, so they receive it as an emblem of the resurrection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection. The three following verses seem to confirm this sense.

And why stand we in jeopardy every hour? - Is there any reason why we should voluntarily submit to so many sufferings, and every hour be in danger of losing our lives, if the dead rise not? On the conviction of the possibility and certainty of the resurrection, we are thus baptized for the dead. We have counted the cost, despise sufferings, and exult at the prospect of death, because we know we shall have a resurrection unto eternal life.

I protest by your rejoicing - Νη την ὑμετεραν καυχησιν· By your exaltation or boasting. Dr. Lightfoot understands this of "the boasting of the Corinthians against the apostle; that he considered himself continually trampled on by them; rejected and exposed to infamy and contempt; but that he took this as a part of the reproach of Christ; and was happy in the prospect of death and a glorious resurrection, when all those troubles and wrongs would terminate for ever." Instead of ὑμετεραν, Your exultation or boasting, ἡμετεραν, Our exultation, is the reading of the Codex Alexandrinus, and several others, with the Ethiopic, Origen, and Theophylact. This will lead to an easier sense: I declare by the exultation which I have in Christ Jesus, as having died for my offenses, and risen again for my justification, that I neither fear sufferings nor death; and am daily ready to be offered up, and feel myself continually exposed to death. But the common reading is probably to be preferred; for your glorying is the same as glorying on your account: I profess by the glorying or exultation which I have on account of your salvation, that I anticipate with pleasure the end of my earthly race.

I die daily - A form of speech for, I am continually exposed to death. The following passages will illustrate this. So Philo, p. 990. Flaccus, who was in continual fear of death, says: καθ' ἑκαστην ἡμεραν, μαλλον δε ὡραν, προαποθνησκω, πολλους θανατους ὑπομενων ανθ' ἑνος του τελευταιου· "Every day, rather every hour, I anticipate death; enduring many deaths before that last one comes." So Libanius, speaking of his own miseries and those of the people of Antioch, Epist. 1320, page 615, says: ετι ζωντες τεθνηκαμεν· "Though living, we are dead." Livy has a similar form of expression to signify continual danger, xxix. 17: Quotidie capitur urbs nostra, quotidie diripitur. "Daily is our city taken, daily is it pillaged."

If, after the manner of men, etc. - Much learned criticism has been employed on this verse, to ascertain whether it is to be understood literally or metaphorically. Does the apostle mean to say that he had literally fought with wild beasts at Ephesus? or, that he had met with brutish, savage men, from whom he was in danger of his life? That St. Paul did not fight with wild beasts at Ephesus, may be argued,

1. From his own silence on this subject, when enumerating his various sufferings, 2Cor 11:23, etc.

2. From the silence of his historian, Luke, who, in the acts of this apostle, gives no intimation of this kind; and it certainly was too remarkable a circumstance to be passed over, either by Paul in the catalogue of his own sufferings, or by Luke in his history.

3. From similar modes of speech, which are employed metaphorically, and are so understood.

4. From the improbability that a Roman citizen, as Paul was, should be condemned to such a punishment, when in other cases, by pleading his privilege, he was exempted from being scourged, etc. And,

5. From the positive testimony of Tertullian and Chrysostom, who deny the literal interpretation.

On the other hand, it is strongly argued that the apostle is to be literally understood; and that he did, at some particular time, contend with wild beasts at Ephesus, from which he was miraculously delivered.

1. That the phrase κατα ανθρωπον signifies as men used to do, and never means according to the manner of men, as implying their purpose, or, to use their forms of speech, etc.

2. From the circumstances of the case in Ephesus usually referred to, viz. the insurrection by Demetrius and his fellow craftsmen; where, though Paul would have been in danger had he gone into the theater, he was in little or none, as he did not adventure himself.

3. From his having endured much greater conflicts at Lystra and at Philippi than at Ephesus, at the former of which he was stoned to death, and again miraculously raised to life: see the notes on Act 14:19, etc. And yet he calls not those greater dangers by this name.

4. That it cannot refer to the insurrection of Demetrius and his fellows, for St. Paul had no contention with them, and was scarcely in any danger, though Gaius and Aristarchus were: see the whole of Acts 19. And,

5. As we do not read of any other imminent danger to which he was exposed at Ephesus, and that already mentioned is not sufficient to justify the expression, I have fought with beasts at Ephesus, therefore we must conclude that he was at some time, not directly mentioned by his historian or himself, actually exposed to wild beasts at Ephesus.

6. That this is the case he refers to, 2Cor 1:8-10 : For we would not, brethren, have you if ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν, insomuch that we despaired even of life. But we had the sentence of death in ourselves, that we should not trust in ourselves, but in God which raiseth the dead; who delivered us from so great a death: for these expressions refer to some excessive and unprecedented danger, from which nothing less than a miraculous interference could have saved him; and that it might have been an actual exposure to wild beasts, or any other danger equally great, or even greater.

What advantageth it me, if the dead rise not? - I believe the common method of pointing this verse is erroneous; I propose to read it thus: If, after the manner of men, I have fought with beasts at Ephesus, what doth it advantage me? If the dead rise not, let us eat and drink, for to-morrow we die.

What the apostle says here is a regular and legitimate conclusion from the doctrine, that there is no resurrection: For if there be no resurrection, then there can be no judgment - no future state of rewards and punishments; why, therefore, should we bear crosses, and keep ourselves under continual discipline? Let us eat and drink, take all the pleasure we can, for tomorrow we die; and there is an end of us for ever. The words, Let us eat and drink, for to-morrow we die, are taken from Isa 22:13, as they stand now in the Septuagint; and are a pretty smooth proverbial saying, which might be paralleled from the writings of several epicurean heathens, φαγωμεν και πιωμεν· αυριον γαρ αποθνησκομεν. The words of Isaiah are אכול ושתו כי מחר נמות akol reshatho, ki machar namuth: "In eating and drinking, for to-morrow we die;" i.e. Let us spend our time in eating and drinking, etc. See a similar speech by Trimalchio in Petronius Arbiter, Satiric. cap. xxxvii: -

Heu, heu nos miseros! quam totus homuncio nil est!

Sic erimus cuncti, postquam nos auferet orcus.

Ergo vivamus, dum licet esse bene.

Alas! alas! what wretches we are! all mankind are a worthless pack: thus shall we all be, after death hath taken us away. Therefore, while we may, let us enjoy life.

Be not deceived - Do not impose on yourselves, and permit not others to do it.

Evil communications corrupt good manners - There are many sayings like this among the Greek poets; but this of the apostle, and which according to the best MSS. makes an Iambic verse, is generally supposed to have been taken from Menander's lost comedy of Thais. Φθειρουσιν ηθη χρησθ' ὁμιλιαι κακαι·

Bad company good morals doth corrupt.

There is a proverb much like this among the rabbins: תרי אורי יכישי ותר רטיכא אוקרן יכישי לרטיכא "There were two dry logs of wood, and one green log; but the dry logs burnt up the green log."

There is no difficulty in this saying; he who frequents the company of bad or corrupt men will soon be as they are. He may be sound in the faith, and have the life and power of godliness, and at first frequent their company only for the sake of their pleasing conversation, or their literary accomplishments: and he may think his faith proof against their infidelity; but he will soon find, by means of their glozing speeches, his faith weakened; and when once he gets under the empire of doubt, unbelief will soon prevail; his bad company will corrupt his morals; and the two dry logs will soon burn up the green one.

The same sentiment in nearly the same words is found in several of the Greek writers; Aeschylus, Sept. Theb. ver. 605: Εν παντι πραγει δ' εσθ' ὁμιλιας κακης κακιον ουδεν· "In every matter there is nothing more deleterious than evil communication." - Diodorus Siculus, lib. xvi. cap. 54: Ταις πονηραις ὁμιλιαις διεφθειρε τα ηθη των ανθρωπων· "With these evil communications he corrupted the morals of men." Ταυτα μεν οὑτως ισθι· κακοισι δε μη προσομιλο Ανδρασιν, αλλ' αιει των αγαθων εχεο· Και μετα τοισιν πινε και εσθιε, και μετα τοισιν Ἱζε, και ἁνδανε τοις, ὡν μεγαλη δυναμις. Εσθλων μεν γαρ απ' εσθλα μαθησεαι· ην δε κακοισι Συμμιχθῃς, απολεις και τον εοντα νοον.

Theogn. Sent., ver. 31-36.

Know this: Thou must not keep company with the wicked, but converse always with good men. With such eat, drink, and associate. Please those who have the greatest virtue. From good men thou mayest learn good things; but if thou keep company with the wicked, thou wilt lose even the intelligence which thou now possessest.

Awake to righteousness - Shake off your slumber; awake fully, thoroughly, δικαιως, as ye ought to do: so the word should be rendered; not awake to righteousness. Be in earnest; do not trifle with God, your souls, and eternity.

Sin not - For this will lead to the destruction both of body and soul. Life is but a moment; improve it. Heaven has blessings without end.

Some have not the knowledge of God - The original is very emphatic: αγνωσιαν γαρ Θεου τινες εχουσι, some have an ignorance of God; they do not acknowledge God. They have what is their bane; and they have not what would be their happiness and glory. To have an ignorance of God - a sort of substantial darkness, that prevents the light of God from penetrating the soul, is a worse state than to be simply in the dark, or without the Divine knowledge. The apostle probably speaks of those who were once enlightened, had once good morals, but were corrupted by bad company. It was to their shame or reproach that they had left the good way, and were now posting down to the chambers of death.

But some man will say - Αλλα ερει τις. It is very likely that the apostle, by τις some, some one, some man, means particularly the false apostle, or teacher at Corinth, who was chief in the opposition to the pure doctrine of the Gospel, and to whom, in this covert way, he often refers.

The second part of the apostle's discourse begins at this verse. What shall be the nature of the resurrection body?

1. The question is stated, 1Cor 15:35.

2. It is answered: first, by a similitude, 1Cor 15:36-38; secondly, by an application, 1Cor 15:33-41; and thirdly, by explication, 1Cor 15:42-50.

Thou fool - Αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it.

That which thou sowest is not quickened, except it die - I have shown the propriety of this simile of the apostle in the note on Joh 12:24 (note), to which I must refer the reader. A grain of wheat, etc., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain; the body, lobes, or farinaceous part, forms nearly the whole. This body dies - becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.

Thou sowest not that body that shall be - This is decomposed, and becomes the means of nourishing the whole plant, roots, stalk, leaves, ear, and full corn in the ear.

But God giveth it a body - And is there any other way of accounting for it but by the miraculous working of God's power? For out of that one bare grain is produced a system of roots, a tall and vigorous stalk, with all its appendages of leaves, etc., besides the full corn in the ear; the whole making several hundred times the quantum of what was originally deposited. There are no proofs that what some call nature can effect this: it will ever be a philosophical as well as a Scriptural truth, that God giveth it a body as it pleaseth him; and so doth he manage the whole of the work, that every seed shall have its own body: that the wheat germ shall never produce barley; nor the rye, oats. See the note on Gen 1:12.

All flesh is not the same flesh - Though the organization of all animals is, in its general principles, the same, yet there are no two different kinds of animals that have flesh of the same flavour, whether the animal be beast, fowl, or fish. And this is precisely the same with vegetables.

In opposition to this general assertion of St. Paul, there are certain people who tell us that fish is not flesh; and while their religion prohibits, at one time of the year, the flesh of quadrupeds and fowls, it allows them to eat fish, fondly supposing that fish is not flesh: they might as well tell us that a lily is not a vegetable, because it is not a cabbage. There is a Jewish canon pronounced by Schoettgen which my readers may not be displeased to find inserted here: Nedarim, fol. 40: הנודר מן הבשר יהא אסור בבור רגים והגים He who is bound by a vow to abstain from flesh, is bound to abstain from the flesh of fish and of locusts. From this it appears that they acknowledged that there was one flesh of beasts and another of fishes, and that he was religiously bound to abstain from the one, who was bound to abstain from the other.

There are also celestial bodies, and bodies terrestrial - The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the realms of glory: to which we may add the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to paradise. By terrestrial bodies we may understand those in which the saints now live.

But the glory of the celestial is one - The glory - the excellence, beauty, and perfection. Even the present frail human body possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the celestial body, that in which Christ now appears, and according to which ours shall be raised, (Phi 3:21), will exceed the excellence of this beyond all comparison. A glory or splendor will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. See Mat 13:43.

There is one glory of the sun - As if he had said: This may be illustrated by the present appearance of the celestial bodies which belong to our system. The sun has a greater degree of splendor than the moon; the moon than the planets; and the planets than the stars. And even in the fixed stars, one has a greater degree of splendor than another, which may proceed either from their different magnitudes, or from the comparative proximity of some of them to our earth; but from which of these causes, or from what other cause unknown, we cannot tell, as it is impossible to ascertain the distance of any of the fixed stars; even the nearest of them being too remote to afford any sensible parallax, without which their distances cannot be measured. See the concluding observations, (1Cor 15:58 (note), points 1-8)

So also is the resurrection of the dead - That is, the bodies of the dead, though all immortal, shall possess different degrees of splendor and glory, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different degrees of glory, which the righteous shall possess in the kingdom of heaven. They make out seven degrees: - "The first of which is possessed by צדיקים tsaddikim, the just, who observe the covenant of the holy, blessed God, and subjugate all evil affections." "The second is possessed by those who are ישרים yesharim, the upright; whose delight it is to walk in the ways of God and please him." "The third is for תמימים temimim, the perfect: those who, with integrity, walk in the ways of God, and do not curiously pry into his dispensations." "The fourth is for קדושים kedoshim, the holy ones; those who are the excellent of the earth, in whom is all God's delight." Psa 16:3. "The fifth is for בעלי תשובה baaley teshubah, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord." "The sixth is for תינוקות של בית רבן rof si ht tinukoth shel beith raban, the scholars and tender ones; who have not transgressed." "The seventh is for חסידים chasidim, the godly: and this is the innermost of all the departments." These seven degrees require a comment by themselves.

There is a saying among the rabbins very like that of the apostle in this and the preceding verse Siphri, in Yalcut Simeoni, page 2, fol. 10: "The faces of the righteous shall be, in the world to come, like suns, moons, the heaven, stars, lightnings: and like the lilies and candlesticks of the temple."

It is sown in corruption - The body is buried in a state of degradation, decay, and corruption. The apostle uses the word sown to intimate that the body shall rise again, as a seed springs up that has been sown in the earth.

It is raised in incorruption - Being no more subject to corruption, dissolution, and death.

It is sown in dishonor - Being now stripped of all the glory it had as a machine, fearfully and wonderfully made by the hands of God; and also consigned to death and destruction because of sin. This is the most dishonorable circumstance.

It is raised in glory - It is raised a glorious body, because immortal, and for ever redeemed from the empire of death.

It is sown in weakness - The principles of dissolution, corruption, and decay, have prevailed over it; disease undermined it; and death made it his prey.

It is raised in power - To be no more liable to weakness, through labor; decay, by age; wasting, by disease; and dissolution, by death.

It is sown a natural body - Σωμα ψυχικον· An animal body, having a multiplicity of solids and fluids of different kinds, with different functions; composed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, blood, and various juices, requiring continual support from aliment; and hence the necessity of labor to provide food, and skill to prepare it; which food must be masticated, digested, and refined; what is proper for nourishment secreted, brought into the circulation, farther elaborated, and prepared to enter into the composition of every part; hence growth and nutrition; without which no organized body can possibly exist.

It is raised a spiritual body - One perfect in all its parts; no longer dependent on natural productions for its support; being built up on indestructible principles, and existing in a region where there shall be no more death; no more causes of decay leading to dissolution; and consequently, no more necessity for food, nutrition, etc. The body is spiritual, and has a spiritual existence and spiritual support.

What the apostle says here is quite consistent with the views his countrymen had on this subject.

In Sohar Chadash, fol. 43, it is said: "So shall it be in the resurrection of the dead; only, the old uncleanness shall not be found."

R. Bechai, on the law, fol. 14, says: "When the godly shall arise, their bodies shall be pure and innocent; obedient to the instinct of the soul: there shall be no adversary, nor any evil disease."

Rab. Pinchas says: "The holy blessed God shall make the bodies of the righteous as beautiful as the body of Adam was when he entered into paradise."

Rab. Levi says: "When the soul is in heaven, it is clothed with celestial light; when it returns to the body, it shall have the same light; and then the body shall shine like the splendor of the firmament of heaven. Then shall men gain the knowledge of what is perfect." Sohar. Gen., fol. 69.

The Jews have an opinion that the os coxendicis, the lower joint of the backbone, survives the corruption of the body; and that it is out of this bone that the resurrection body is formed. In the place last quoted, fol. 70, we have the following teachings on this subject: "Let us borrow an example from what relates to the purifying of silver. First, the ore is cast into the burning furnace, that it may be separated from its earthly impurities; it is then silver, but not perfect silver. They put it into the furnace a second time, and then all its scoriae are separated from it, and it becomes perfect silver, without any adulteration. Thus does the holy blessed God: he first buries our bodies under the earth, where they putrefy and corrupt, that nothing remains but that one bone: from this a new body is produced, which is indeed a body, but not a perfect body. But in that great day, when all bodies are hidden in the earth, and the soul departs, then even that bone decays, and the body which was formed out of it remains, and is as the light of the sun, and the splendor of heaven. Thus, as the silver was purified, so is the body: and no imperfect mixture remains." See Schoettgen.

These things must not be treated as rabbinical dotages; the different similes used for the apostle have the same spirit and design: as the seed which is sown in the earth rots, and out of the germ contained in it God in his providence produces a root, stalk, leaves, ear, and a great numerical increase of grains; is it not likely that God, out of some essential parts of the body that now is, will produce the resurrection body; and will then give the soul a body as it pleaseth him; and so completely preserve the individuality of every human being, as he does of every grain; giving to each its own body? 1Cor 15:38. So that as surely as the grain of wheat shall produce wheat after it is cast in the earth, corrupts, and dies; so surely shall our bodies produce the same bodies as to their essential individuality. As the germination of seeds is produced by his wisdom and power, so shall the pure and perfect human body be in the resurrection. Hence he does not say the body is buried, but the body is sown; it is sown in weakness, it is sown in dishonor, etc., etc.

There is a natural body, and there is a spiritual body - This very saying is found in so many words, in Yalcut Rubeni, fol. 126: "There are different kinds of men." אית אדם דאיהו אדם דנשמתא ואיה אדם רגופא "There is a spiritual Adam, and there is also a corporeal Adam."

The first man Adam was made a living soul - These forms of expression are also common among the Jews: hence we find אדם הראשון Adam harishon, "Adam the first;" and אדם קדמאי Adam kadmai, " Adam the last." They assert that there are two Adams: 1. The mystical heavenly Adam; and 2. The mystical earthly Adam. See Sohar Exod., fol. 29; and the several examples in Schoettgen. The apostle says this is written: The first man Adam was made a living soul: this is found Gen 2:7, in the words נשמת חיים nishmath chaiyim, the breath of lives; which the apostle translates ψυχην ζωσαν, a living soul.

The last Adam - a quickening spirit - This is also said to be written; but where, says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words: ויהי האדם לנפש חיה vayehi ha - Adam lėnephesh chaiyah, and Adam became a living soul; which the apostle translates πνευμα ζωοποιουν, a quickening, or life-giving spirit. Among the cabalistic Jews נפש nephesh is considered as implying greater dignity than נשמה nishma. The former may be considered as pointing out the rational, the latter the sensitive soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the Spirit of the Messiah; and they allow that it was this Spirit that moved on the face of the waters, Gen 1:2. And they assert that the Messiah shall quicken those who dwell in the dust. "It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ - The seed of the woman shall bruise the head of the serpent, and believing it, named his wife חוה Chauvah, that is, life; so the Septuagint, και εκαλεσεν Αδαμ το ονονα της γυναικος αυτου Ζωη· And Adam called the name of his wife, Life. What! Is she called Life that brought death into the world? But Adam perceived τον εσχατον Αδαμ, the last Adam exhibited to him in the promise, to be πνευμα ζωο, ποιουν, a quickening or life-giving spirit; and had brought in a better life of the soul; and should at last bring in a better life of the body. Hence is that saying, Joh 1:4 : Εν αυτῳ ζωη ην, In Him was Life." Some contend that the first Adam and the last Adam mean the same person in two different states: the first man with the body of his creation; the same person with the body of his resurrection. See on 1Cor 15:49 (note).

That was not first which is spiritual - The natural or animal body, described 1Cor 15:44, was the first; it was the body with which Adam was created. The spiritual body is the last, and is that with which the soul is to be clothed in the resurrection.

The first man is of the earth - That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοΐκος, of the dust; for the body was made עפר מן האדמה aphar min haadamah, dust from the ground; Gen 2:7.

The second man is - from heaven - Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted ὁ Κυριος, the Lord, on the following authorities: Manuscripts - BCD*EFG, and two others. Versions - Coptic, Ethiopic, Armenian in the margin, Vulgate, and Itala. Fathers-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; Κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of 1Cor 15:45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, קניתי איש את יהוה kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.

The terms first man of the earth, and second man from heaven, are frequent among the Jews: אדם לעילא the superior Adam; and אדם תתאה Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.

As is the earthy, etc. - As Adam was, who was formed from the earth, so are all his descendants; frail, decaying, and subject to death.

As is the heavenly - As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.

And as we have borne the image of the earthy - As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to Adam in his twofold state: viz. of mortality and immortality; of disgrace and honor; of earth and heaven.

But by many commentators the words are understood to refer to Adam and Christ, in 1Cor 15:46-49. By these, Christ is called the second Adam, the quickening Spirit, the second man, and the heavenly; whose image of righteousness and true holiness we are to bear.

But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam in either Old or New Testament. The discourse of the apostle, Rom 5:14-19, will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that comparison refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal, and here, all men die. There, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal.

Of the image of Adam, in his heavenly or paradisaical state, the rabbins talk largely: they say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendor shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him." Yalcut Rubeni, fol. 10.

They add farther, that "in the time in which Adam received בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21.

From all this, and much more might be produced on the subject, (see Schoettgen), it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very phraseology; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between Adam and Christ, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is orthodox: what I here propose is no heresy. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.

Flesh and blood cannot inherit the kingdom - This is a Hebrew periphrasis for man, and man in his present state of infirmity and decay. Man, in his present state, cannot inherit the kingdom of God; his nature is not suited to that place; he could not, in his present weak state, endure an exceeding great and eternal weight of glory. Therefore, it is necessary that he should die, or be changed; that he should have a celestial body suited to the celestial state. The apostle is certainly not speaking of flesh and blood in a moral sense, to signify corruption of mind and heart; but in a natural sense; as such, flesh and blood cannot inherit glory, for the reasons already assigned.

I show you a mystery - That is, a thing which you have never known before. But what is this mystery? Why, that we shall not all sleep; we shall not all die; but we shall all be changed: of this the Jews had not distinct notions. For, as flesh and blood cannot inherit glory, and all shall not be found dead at the day of judgment, then all must be changed - undergo such a change that their bodies may become spiritual, like the bodies of those who shall be raised from the dead.

In a moment - Εν ατομῳ· In an atom; that is, an indivisible point of time. In the twinkling of an eye; as soon as a man can wink; which expressions show that this mighty work is to be done by the almighty power of God, as he does all his works, He calls, and it is done. The resurrection of all the dead, from the foundation of the world to that time, and the change of all the living then upon earth, shall be the work of a single moment.

At the last trump - This, as well as all the rest of the peculiar phraseology of this chapter, is merely Jewish, and we must go to the Jewish writers to know what is intended. On this subject, the rabbins use the very same expression. Thus Rabbi Akiba: "How shall the holy blessed God raise the dead? We are taught that God has a trumpet a thousand ells long, according to the ell of God: this trumpet he shall blow, so that the sound of it shall extend from one extremity of the earth to the other. At the first blast the earth shall be shaken; at the second, the dust shall be separated; at the third, the bones shall be gathered together; at the fourth, the members shall wax warm; at the fifth, the heads shall be covered with skin; at the sixth, the souls shall be rejoined to their bodies; at the seventh, all shall revive and stand clothed." See Wetstein. This tradition shows us what we are to understand by the last trump of the apostle; it is the seventh of Rab. Akiba, when the dead shall be all raised, and, being clothed upon with their eternal vehicles, they shall be ready to appear before the judgment seat of God.

For the trumpet shall sound - By this the apostle confirms the substance of the tradition, there shall be the sound of a trumpet on this great day; and this other scriptures teach: see Zac 9:14; Mat 24:31; Joh 5:25; 1Thes 4:16, in which latter place, the apostle treats this subject among the Thessalonians, as he does here among the Corinthians. See the notes at 1Thes 4:16.

Shall be raised incorruptible - Fully clothed with a new body, to die no more.

We shall be changed - That is, those who shall then be found alive.

For this corruptible, etc. - Because flesh and blood cannot inherit glory; therefore, there must be a refinement by death, or a change without it.

Death is swallowed up in victory - Κατεποθη ὁ θανατος εις νικος. These words are a quotation from Isa 25:8, where the Hebrew is בלע המות לנצח billa hammaveth lanetsach: He (God) hath swallowed up death in victory; or, for ever. These words in the Septuagint are thus translated: κατεπιεν ὁ θανατος ισχυσας· Death having prevailed, or conquered, hath swallowed up. But in the version of Theodotion, the words are the same with those of the apostle. The Hebrew לנצח lanetsach the Septuagint sometimes translate εις νικος, in victory, but most commonly εις τελος, for ever; both, as Bishop Pearce observes, in such kind of phrases, signifying the same thing, because eternity conquers all things; and accordingly, in 2Sam 2:26, where the Septuagint have μη εις νικος καταφαγεται ἡ ῥομφαια, our English version has, Shall the sword devour For Ever? And the same may be seen in Job 36:7; Lam 5:20; Amo 1:11; Amo 8:7; from which authority the bishop translates the clause here, Death is swallowed up For Ever.

Death is here personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that eternity gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. How glorious a time to the righteous, when the inhabitant shall no more say, I am sick; when God shall have wiped away all tears from off all faces, and when there shall be no more death. This time must come. Hallelujah! The Lord God Omnipotent reigneth.

O death, where is thy sting? O grave, where is thy victory? - Που σου, Θανατε, το κεντρον· που σου, ᾁδη, το νικος· These words are generally supposed to be taken from Hos 13:14, where the Hebrew text stands thus: אהי דבריך מות אהי קטבך שאול ehi debareyca maueth; ehikatabca sheol: which we translate, O death! I will be thy plagues; O grave! I will be thy destruction; and which the Septuagint translate very nearly as the apostle, που ἡ δικη σου, Θαντε; που το κεντρον σον, ᾁδη; O death, where is thy revenge, or judicial process? O grave, where is thy sting? And it may be remarked that almost all the MSS., versions, and many of the fathers, interchange the two members of this sentence as they appear in the Septuagint, attributing victory to death; and the sting, to hades or the grave; only the Septuagint, probably by mistake or corruption of copyists, have δικη, dike, revenge or a judicial process, for νικος, nikos, victory: a mistake which the similarity of the words, both in letters and sound, might readily produce. We may observe, also, that the אהי ehi (I will be) of the Hebrew text the Septuagint, and the apostle following them, have translated που, where, as if the word had been written איה where, the two last letters interchanged; but אהי ehi, is rendered where in other places; and our translators, in the 10th verse of this same chapter (Hos 13:10) render אהי מלך ehi malca, "I will be thy king," but have this note in the margin, "Rather, where is thy king? King Hoshea being then in prison." The apostle, therefore, and the Septuagint, are sufficiently vindicated by the use of the word elsewhere: and the best Jewish commentators allow this use of the word. The Targum, Syriac, Arabic, Vulgate, and some MSS. of Kennicott and De Rossi, confirm this reading.

Having vindicated the translation, it is necessary to inquire into the meaning of the apostle's expressions. Both Death and Hades are here personified: Death is represented as having a sting, dagger, or goad, by which, like the driver of oxen, he is continually irritating and urging on; (these irritations are the diseases by which men are urged on till they fall into Hades, the empire of Death); to Hades, victory is attributed, having overcome and conquered all human life, and subdued all to its own empire. By the transposition of these two members of the sentence, the victory is given to Death, who has extinguished all human life; and the sting is given to Hades, as in his empire the evil of death is fully displayed by the extinction of all animal life, and the destruction of all human bodies. We have often seen a personification of death in ancient paintings - a skeleton crowned, with a dart in his hand; probably taken from the apostle's description. The Jews represent the angel of death as having a sword, from which deadly drops of gall fall into the mouths of all men.

Hades, which we here translate grave, is generally understood to be the place of separate spirits. See the note on Mat 11:23.

The sting of death is sin - The apostle explains himself particularly here: death could not have entered into the world if sin had not entered first; it was sin that not only introduced death, but has armed him with all his destroying force; the goad or dagger of death is sin; by this both body and soul are slain.

The strength of sin is the law - The law of God forbids all transgression, and sentences those who commit it to temporal and eternal death. Sin has its controlling and binding power from the law. The law curses the transgressor, and provides no help for him; and if nothing else intervene, he must, through it, continue ever under the empire of death.

But thanks be to God - What the law could not do, because it is law, (and law cannot provide pardon), is done by the Gospel of our Lord Jesus Christ: he has died to slay death; he has risen again to bring mankind from under the empire of hades. All this he has done through his mere unmerited mercy; and eternal thanks are due to God for this unspeakable gift. He has given us the victory over sin, Satan, death, the grave, and hell.

Be ye steadfast - Ἑδραιοι, from ἑδρα, a seat; be settled; confide in the truth of this doctrine of the resurrection, and every thing that pertains to it, as confidently as a man sits down on a Seat, which he knows to be solid, firm, and safe; and on which he has often sat.

Unmovable - Αμετακινητοι, from α, negative, and μετακινεω, to move away; let nothing shake your faith; let nothing move you away from this hope of the Gospel which is given unto you. What I tell you I receive from God; your false teachers cannot say so: in a declaration of God you may unshakingly confide.

Always abounding in the work of the Lord - The work of the Lord is obedience to his holy word; every believer in Christ is a workman of God. He that works not, to bring glory to God and good to man, is not acknowledged as a servant of Christ; and if he be not a servant, he is not a son; and if not a son, then not an heir. And he must not only work, but abound in that work; ever exceeding his former self; and this, not for a time, but always; beginning, continuing, and ending every act of life to God's glory and the good of his fellows.

Your labor is not in vain - Your labor in the Lord is not in vain; you must not only work, but you must labor - put forth all your strength; and you must work and labor in the Lord - under his direction, and by his influence; for without him ye can do nothing. And this labor cannot be in vain; you shall have a resurrection unto eternal life: not because you have labored, but because Christ died and gave you grace to be faithful.

1. The chapter through which the reader has passed is a chapter of great importance and difficulty; and on its difficulties much has been written in the preceding notes. Though I have used all the helps in my power to guide me in explaining it, I have, upon the whole, been obliged to think for myself, and claim only the praise of severe labor, ever directed by honest intention and an earnest desire to find out the truth.

2. There are many questions connected with the doctrine of the resurrection which I could not introduce here without writing a book instead of short notes on a very long chapter. On such subjects, I again beg leave to direct the reader to Mr. Samuel Drew's Essay on that subject.

3. One remark I cannot help making; the doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the Gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!

4. Though all men shall rise again, yet it will be in widely different circumstances: some will rise to glory and honor; others to shame and everlasting contempt. Those alone who here received the salvation of God, and continued faithful unto death, shall have a resurrection to everlasting glory; not every believer, but every loving obedient believer, shall enter into the paradise of God, and have a body fashioned like unto his Lord's glorious body.

5. All glorified spirits will not have the same degree of glory. Two things will necessarily cause great difference:

1. The quantum of mind; and

2. The quantum of grace. (1.) It is idle to suppose that God has made all human souls with the same capacities: he has not. There is an infinite diversity; he who has the greatest mind can know most, do most, suffer most, and enjoy most. (2.) The quantum of grace will be another great cause of diversity and glory. He who received most of Christ here, and was most devoted to his service, shall have the nearest approach to him in his own kingdom. But all equally holy and equally faithful souls shall not have equal degrees of glory; for the glory will be according to the capacity of the mind, as well as the degree of grace and improvement. The greater the capacity, provided it be properly influenced by the grace of Christ, the greater will be the enjoyment.

6. That there will be great diversity in the states of glorified saints is the apostle's doctrine; and he illustrates it by the different degrees of splendor between the sun, moon, planets, and stars. This needs little application. There are some of the heavenly bodies that give heat, light, and splendor, as the Sun; and are of the utmost service to the world: some that give light, and comparative splendor, without heat, as the Moon; and yet are of very great use to mankind: others, again, which give a steady but not a splendid light, at the Planets; and are serviceable in their particular spheres: and lastly, others which twinkle in their respective systems, as the stars of different magnitudes.

7. One star, says the apostle, differs from another in glory, i.e. in splendor, according to what is called their different magnitudes. I will state a remarkable fact: The northern and southern hemispheres of the heavens have been divided into 102 constellations, and in these constellations Professor Bode has set down the places of 17, 240 stars; simple, nebulous, conglobate, and double. The stars have been distinguished by their apparent magnitudes or rather splendor, into stars of the first, second, third, fourth, fifth, sixth, seventh, eighth, etc., magnitudes: of these 17, 240, only sixteen are, by astronomers in general, agreed to be of the first magnitude, all of which are set down in the following catalogue, with some of those that are remarkable in the second, third, fourth, fifth, and sixth magnitudes. The reader will observe that the name of the constellation or star is first mentioned; the Greek letters, etc., are those by which they are distinguished on maps and globes; and they are, by astronomers, referred to by these letters and numbers. My inferences follow the table.

Ye are saved, if ye hold fast - Your salvation is begun, and will be perfected, if ye continue in the faith. Unless ye have believed in vain - Unless indeed your faith was only a delusion.

I received - From Christ himself. It was not a fiction of my own. Isaiah 53:8,9.

According to the scriptures - He proves it first from scripture, then from the testimony of a cloud of witnesses. Psalm 16:10.

By the twelve - This was their standing appellation; but their full number was not then present.

Above five hundred - Probably in Galilee. A glorious and incontestable proof! The greater part remain - Alive.

Then by all the apostles - The twelve were mentioned 1Cor 15:5. This title here, therefore, seems to include the seventy; if not all those, likewise, whom God afterwards sent to plant the gospel in heathen nations.

An untimely birth - It was impossible to abase himself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms himself to be not worthy the name of an apostle.

I persecuted the church - True believers are humbled all their lives, even for the sins they committed before they believed.

I laboured more than they all - That is, more than any of them, from a deep sense of the peculiar love God had shown me. Yet, to speak more properly, it is not I, but the grace of God that is with me - This it is which at first qualified me for the work, and still excites me to zeal and diligence in it.

Whether I or they, so we preach - All of us speak the same thing.

How say some - Who probably had been heathen philosophers.

If there be no resurrection - If it be a thing flatly impossible.

Then is our preaching - From a commission supposed to be given after the resurrection. Vain - Without any real foundation.

If the dead rise not - If the very notion of a resurrection be, as they say, absurd and impossible.

Ye are still in your sins - That is, under the guilt of them. So that there needed something more than reformation, (which was plainly wrought,) in order to their being delivered from the guilt of sin even that atonement, the sufficiency of which God attested by raising our great Surety from the grave.

They who sleep in Christ - Who have died for him, or believing in him. Are perished - Have lost their life and being together.

If in this life only we have hope - If we look for nothing beyond the grave. But if we have a divine evidence of things not seen, if we have "a hope full of immortality," if we now taste of "the powers of the world to come," and see "the crown that fadeth not away," then, notwithstanding" all our present trials, we are more happy than all men.

But now - St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, 1Cor 15:12 - 19. Almost all the rest of the chapter is taken up in illustrating, vindicating, and applying it. The proof is short, but solid and convincing, that which arose from Christ's resurrection. Now this not only proved a resurrection possible, but, as it proved him to be a divine teacher, proved the certainty of a general resurrection, which he so expressly taught. The first fruit of them that slept - The earnest, pledge, and insurance of their resurrection who slept in him: even of all the righteous. It is of the resurrection of these, and these only, that the apostle speaks throughout the chapter.

As through Adam all, even the righteous, die, so through Christ all these shall be made alive - He does not say, "shall revive," (as naturally as they die,) but shall be made alive, by a power not their own.

Afterward - The whole harvest. At the same time the wicked shall rise also. But they are not here taken into the account.

Then - After the resurrection and the general judgment. Cometh the end - Of the world; the grand period of all those wonderful scenes that have appeared for so many succeeding generations. When he shall have delivered up the kingdom to the Father, and he (the Father) shall have abolished all adverse rule, authority, and power - Not that the Father will then begin to reign without the Son, nor will the Son then cease to reign. For the divine reign both of the Father and Son is from everlasting to everlasting. But this is spoken of the Son's mediatorial kingdom, which will then be delivered up, and of the immediate kingdom or reign of the Father, which will then commence. Till then the Son transacts the business which the Father hath given him, for those who are his, and by them as well as by the angels, with the Father, and against their enemies. So far as the Father gave the kingdom to the Son, the Son shall deliver it up to the Father, John 13:3. Nor does the Father cease to reign, when he gives it to the Son; neither the Son, when he delivers it to the Father: but the glory which he had before the world began, John 17:5; Heb 1:8, will remain even after this is delivered up. Nor will he cease to be a king even in his human nature, Luke 1:33. If the citizens of the new Jerusalem" shall reign for ever," Rev 22:5, how much more shall he?

He must reign - Because so it is written. Till he - the Father hath put all his enemies under his feet. Psa 110:1.

The last enemy that is destroyed is death - Namely, after Satan, Heb 2:14, and sin, 1Cor 15:56, are destroyed. In the same order they prevailed. Satan brought in sin, and sin brought forth death. And Christ, when he of old engaged with these enemies, first conquered Satan, then sin, in his death; and, lastly, death, in his resurrection. In the same order he delivers all the faithful from them, yea, and destroys these enemies themselves. Death he so destroys that it shall be no more; sin and Satan, so that they shall no more hurt his people.

Under him - Under the Son. Psalm 8:6,7

The Son also shall be subject - Shall deliver up the mediatorial kingdom. That the three - one God may be all in all - All things, (consequently all persons,) without any interruption, without the intervention of any creature, without the opposition of any enemy, shall be subordinate to God. All shall say, "My God, and my all." This is the end. Even an inspired apostle can see nothing beyond this.

Who are baptized for the dead - Perhaps baptized in hope of blessings to be received after they are numbered with the dead. Or, "baptized in the room of the dead" - Of them that are just fallen in the cause of Christ: like soldiers who advance in the room of their companions that fell just before their face.

Why are we - The apostles. Also in danger every hour - It is plain we can expect no amends in this life.

I protest by your rejoicing, which I have - Which love makes my own. I die daily - I am daily in the very jaws of death. Beside that I live, as it were, in a daily martyrdom.

If to speak after the manner of men - That is, to use a proverbial phrase, expressive of the most imminent danger I have fought with wild beasts at Ephesus - With the savage fury of a lawless multitude, Acts 19:29, &c. This seems to have been but just before. Let as eat, &c. - We might, on that supposition, as well say, with the Epicureans, Let us make the best of this short life, seeing we have no other portion.

Be not deceived - By such pernicious counsels as this. Evil communications corrupt good manners - He opposes to the Epicurean saying, a well - known verse of the poet Menander. Evil communications - Discourse contrary to faith, hope, or love, naturally tends to destroy all holiness.

Awake - An exclamation full of apostolical majesty. Shake off your lethargy! To righteousness - Which flows from the true knowledge of God, and implies that your whole soul be broad awake. And sin not - That is, and ye will not sin Sin supposes drowsiness of soul. There is need to press this. For some among you have not the knowledge of God - With all their boasted knowledge, they are totally ignorant of what it most concerns them to know. I speak this to your shame - For nothing is more shameful, than sleepy ignorance of God, and of the word and works of God; in these especially, considering the advantages they had enjoyed.

But some one possibly will say, How are the dead raised up, after their whole frame is dissolved? And with what kind of bodies do they come again, after these are mouldered into dust?

To the inquiry concerning the manner of rising, and the quality of the bodies that rise, the Apostle answers first by a similitude, 1Cor 15:36 - 42, and then plainly and directly, 1Cor 15:42,43. That which thou sowest, is not quickened into new life and verdure, except it die - Undergo a dissolution of its parts, a change analogous to death. Thus St. Paul inverts the objection; as if he had said, Death is so far from hindering life, that it necessarily goes before it.

Thou sowest not the body that shall be - Produced from the seed committed to the ground, but a bare, naked grain, widely different from that which will afterward rise out of the earth.

But God - Not thou, O man, not the grain itself, giveth it a body as it hath pleased him, from the time he distinguished the various Species of beings; and to each of the seeds, not only of the fruits, but animals also, (to which the Apostle rises in the following verse,) its own body; not only peculiar to that species, but proper to that individual, and arising out of the substance of that very grain.

All flesh - As if he had said, Even earthy bodies differ from earthy, and heavenly bodies from heavenly. What wonder then, if heavenly bodies differ from earthy? or the bodies which rise from those that lay in the grave?

There are also heavenly bodies - As the sun, moon, and stars; and there are earthy - as vegetables and animals. But the brightest lustre which the latter can have is widely different from that of the former.

Yea, and the heavenly bodies themselves differ from each other.

So also is the resurrection of the dead - So great is the difference between the body which fell, and that which rises. It is sown - A beautiful word; committed, as seed, to the ground. In corruption - Just ready to putrefy, and, by various degrees of corruption and decay, to return to the dust from whence it came. It is raised in incorruption - Utterly incapable of either dissolution or decay.

It is sown in dishonour - Shocking to those who loved it best, human nature in disgrace! It is raised in glory - Clothed with robes of light, fit for those whom the King of heaven delights to honour. It is sown in weakness - Deprived even of that feeble strength which it once enjoyed. It is raised in power - Endued with vigour, strength, and activity, such as we cannot now conceive.

It is sown in this world a merely animal body - Maintained by food, sleep, and air, like the bodies of brutes: but it is raised of a more refined contexture, needing none of these animal refreshments, and endued with qualities of a spiritual nature, like the angels of God.

The first Adam was made a living soul - God gave him such life as other animals enjoy: but the last Adam, Christ, is a quickening spirit - As he hath life in himself, so he quickeneth whom he will; giving a more refined life to their very bodies at the resurrection. Gen 2:7

The first man was from the earth, earthy; the second man is the Lord from heaven - The first man, being from the earth, is subject to corruption and dissolution, like the earth from which he came. The second man - St. Paul could not so well say, "Is from heaven, heavenly:" because, though man owes it to the earth that he is earthy, yet the Lord does not owe his glory to heaven. He himself made the heavens, and by descending from thence showed himself to us as the Lord. Christ was not the second man in order of time; but in this respect, that as Adam was a public person, who acted in the stead of all mankind, so was Christ. As Adam was the first general representative of men, Christ was the second and the last. And what they severally did, terminated not in themselves, but affected all whom they represented.

They that are earthy - Who continue without any higher principle. They that are heavenly - Who receive a divine principle from heaven.

The image of the heavenly - Holiness and glory.

But first we must be entirely changed; for such flesh and blood as we are clothed with now, cannot enter into that kingdom which is wholly spiritual: neither doth this corruptible body inherit that incorruptible kingdom.

A mystery - A truth hitherto unknown; and not yet fully known to any of the sons of men. We - Christians. The Apostle considers them all as one, in their succeeding generations. Shall not all die - Suffer a separation of soul and body. But we shall all - Who do not die, be changed - So that this animal body shall become spiritual.

In a moment - Amazing work of omnipotence! And cannot the same power now change us into saints in a moment? The trumpet shall sound - To awaken all that sleep in the dust of the earth.

Death is swallowed up in victory - That is, totally conquered, abolished for ever.

O death, where is thy sting? - Which once was full of hellish poison. O hades, the receptacle of separate souls, where is thy victory - Thou art now robbed of all thy spoils; all thy captives are set at liberty. Hades literally means the invisible world, and relates to the soul; death, to the body. The Greek words are found in the Septuagint translation of Hosea 13:14. Isaiah 25:8

The sting of death is sin - Without which it could have no power. But this sting none can resist by his own strength. And the strength of sin is the law - As is largely declared, Rom 7:7, &c.

But thanks be to God, who hath given us the victory - Over sin, death, and hades.

Be ye steadfast - In yourselves. Unmovable - By others; continually increasing in the work of faith and labour of love. Knowing your labour is not in vain in the Lord - Whatever ye do for his sake shall have its full reward in that day. Let us also endeavour, by cultivating holiness in all its branches, to maintain this hope in its full energy; longing for that glorious day, when, in the utmost extent of the expression, death shall be swallowed up for ever, and millions of voices, after the long silence of the grave, shall burst out at once into that triumphant song, O death, where is thy sting? O hades, where is thy victory?

1 MOreover, brethren, I declare unto you the gospel which I preached unto you , which also you have received , and wherein ye stand .

The Apostle, towards the conclusion of his Epistle, comes to reprove the Corinthians for an errour in the Doctrine of the Resurrection from the dead; an errour, though last men[illegible: 2 letters]ioned, yet of all the most momentous. The Resurrection of the Body in the last Day, is an Article of Faith; to the first belief of which, Reason speaketh not sufficiently, and therefore it was denied by many Philosophers and worldly Wise-men, Act. 17.18. It should seem, that some in the Church of Corinth had sucked in some of their Notions; the Apostle therefore in this Chapter setteth himself to confirm that Article of the Christian Faith. To this purpose he begins, telling them, That that which he declared unto them, was the Gospel, that is, the Doctrine of the Gospel, which he had before preached to them,

and which they had heard, and believed, and embraced as the Truth of God, and

wherein the greatest part yet stood firm to their former Profession, though some of them had been seduced and warped.

Marginal references: Gal. 1.11.

2 By which also ye are saved , if ye keep in memory what I preached unto you , unless ye have believed in vain f.

By the bel[illegible: 1 letter]eving, receiving of which Doctrine, you are already in the way to Salvation, (as it is said Ioh 3.18. He that believeth on him is not condemned, and v. 36. He hath everlasting life, and shall be eternally saved)

but not unless ye persevere; (for that is meant by keeping in memory the Doctrine which I have preached unto you, and this you must do, or your believing will signifie nothing, but be in vain to your Souls.

Marginal references: Rom. 1.1[illegible: 1 letter] Chap. 1.21▪; Or, [illegible: 1 letter]old [illegible: 1 word]; Gr. by [illegible: 1 word] speech.; Gal. 3.4.

3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures .

For I, in my preaching [illegible: 1 letter]elivered it to you as one of the principal Articles of the Christian Faith which I received, either from Christ by Revelation, (as he saith Gal. 1.12.) or from Ananias, Acts 9. how that Christ died for our sins, Rom. 4.25. that is, that he might satisfie the Divine Justice for our sins, and make an atonement for us. And this is according to the Scriptures of the Old Testament, where it was foretold, Isa. [illegible: 1 letter]3 5, 6. He was wounded for our transgressions, and bruis[illegible: 1 letter]d for [illegible: 1 word] iniquities, and Dan. 9.26. that the Messias should be cut off, bu[illegible: 1 letter] not for himself.

Marginal references: Chap. 11.; Psal. 22.[illegible: 1 letter] &c. Luke 24. [illegible: 1 letter] 1 Pet. 1.[illegible: 1 letter] & 2.24.

4 And that he was buried, and that he rose again the third day according to the Scriptures .

Not the Death only, but the Burial of Christ, and his Resurrection again from the dead, were (though more darkly) revealed in the Scriptures of the Old Testament. Ionas and Isaac were both of them Types of this; David prophesied, that God would not leave his Soul in Hell, nor suffer his holy One to see corruption, Psal. 16.10. which Peter applieth to Christ, Acts 2.31. so Chap. 13.35. So that the Doctrine of the New Testament in these things agreeth with the Doctrine of the Old; with this only difference, that the Old Testament contained the New Testament in a Mystery, and the New Testament was the Old Testament more fully and plainly revealed.

Marginal references: [illegible: 1 word] 53.10. [illegible: 1 word] 2

5 And that he was seen of Cephas, then of the twelve .

We read not in the History of the Gospel of Christs appearing unto Peter, unless he were one of those to whom Christ appeared, as they were going to Emmaus; for which there is this probability, because when they came to Ierusalem, they told the rest, That the Lord was risen, and had appeared unto Simon, Luke 16.24. (if Simon Peter be there meant.) His appearance to the whole number of the Disciples we have recorded Ioh. 20.19. they are called Twelve, (though Iudas was now dead, and Thomas at that time was not there) because twelve was the number that God had appointed the Colledge of Apostles to consist of; so Gen. 42.13. the Children of Iacob said, They were twelve Brethren, though they thought at that time that Ioseph (who made the twelfth) was dead. This is much more probably the sense, than the fancy of some, that Barnabas, who was afterward chosen to supply the room of Iudas, being at that time a Disciple, might at that time be with them: for admit he were, yet Thomas, we are sure, was at that time absent.

Marginal references: Luke 2[illegible: 1 letter].34. [illegible: 1 word] 16.14.; [illegible: 1 word] 24.36. [illegible: 1 word] 10.41.

6 After that he was seen of above five hundred brethren at once : of whom the greater part remain unto this present, but some are fallen asleep .

Of this appearance to above five hundred Brethren at once, the Gospels say nothing; but it is probably thought to be understood of that great Meeting of the Disciples in Galilee, where our Saviour promised to meet them, Matt. 26.32. & 28.7. after his Resurrection.

Where-ever it was, the Apostle saith, That the greater part of them were yet in a capacity to give a living Testimony to the Resurrection of Christ, though some of them were dead.

7 And after that he was seen of James, then of all the apostles .

The Scripture tells us nothing, in the History of the Gospel, of Christs appearing to Iames; but we read of two appearances to the Apostles besides these, which the Apostle had before mentioned.

Marginal references: Luke 24.30.

8 And last of all he was seen of me also , as of one born out of due time .

Last of all the Apostles, or it may be last of all persons; for after Stephen we read of none but S. Paul, who saw Christ. Stephen, as they were stoning him, cryed out, Acts 7. Behold, I see the Heavens opened, and the Son of man standing on the right hand of God▪ Acts 9.4. we read of Pauls hearing a Voice from him, and no doubt but he had a bodily sight of him; for he here reckoneth himself amongst those that were Eye witnesses. Nor is it any objection against it, that he was struck blind, for that was after his sight of Christ, not before.

He calls himself an Abortive, or one born out of due time, either because he was added to the number of the Twelve; or in respect to his new Birth, he being converted (as he tells us afterward) after that he had been a Persecutor of the Church of Christ, after the descending of the Holy Ghost; or it may be, because his Conversion was sudden, like the abortive birth of a woman.

Marginal references: [illegible: 1 word] 22.14. [illegible: 1 word]. 5.1.; [illegible: 1 paragraph]

9 For I am the least of all the apostles, that am not meet to be called an apostle, because I persecuted the church of God .

The least not in dignity, or gifts, or labours, (he tells us, that he had laboured more than all, he had made the Gospel to abound from Ierusalem to Illyricum; he hath in this Epistle let us know, that he spake with Tongues more than they all;) but deserving the least esteem, (as he afterward expoundeth himself) telling us, That he was not worthy of the Name of an Apostle. He gives the reason, Because he had before been a Persecutor of the Church of God, the History of which we have Acts 9.1, 2, 3.

Marginal references: [illegible: 1 word]. 1.13. [illegible: 1 word] 1.13.

10 But by the grace of God I am what I am : and his grace which was bestowed upon me, was not in vain : but I laboured more abundantly then they all , yet not I, but the grace of God which was with me t.

By the free love and goodness of God, I that was before a Blasphemer, and a Persecutor, and injurious, have obtained mercy, and though it was impossible for me any more to require and answer, than at first to merit that love, yet his Grace in me hath produced some fruit, and hath not been wholly in vain.

For in the discharge of my Ministry, as an Apostle, I have abundantly laboured, though not more than all the rest of the Apostles taken together, yet more than any one of them all, who were my Fellow-Apostles: what these labours were, he told us Rom. 15.19. and more fully 2 Cor. 6.4, 5, 6, 7.

But lest he should be thought to arrogate any thing to himself, and the power or good use of his own will, he addeth, yet not I, but the grace of God in me. Grace seemeth, in the latter part of the verse, to be taken in something a different sense from what it was in the former part: here it signifies the free love and favour of God (though it may also there be understood of those gracious habits, which were the effects of that free Love and Mercy;) here it plainly signifies those gracious habits, which were infused into Paul, together with the gracious influences of the holy Spirit, by which he was inabled to reduce those habits into acts. Paul had something in the Acts he had done considered as a man, but yet so little, as in these spiritual Acts he denieth his own efficiency, and attributeth all to Divine Grace, either exciting him to his actions, or preventing, or working in and with him, and assisting him, and giving him all that success he had had.

Marginal references: [illegible: 1 word] 3.7, 8.; [illegible: 1 word] 11.23. [illegible: 1 word] 11.; [illegible: 1 word]. 10.20. [illegible: 1 word]. 3.5. [illegible: 1 span]. 13.

11 Therefore whether it were I or they , so we preached, and so ye believed .

Whether I or any other of the Apostles preached amongst you.

This was one great point that we preached amongst you, That Christ was risen again from the dead. This we held forth to you as the object of your Faith, this you received and closed with as the object of your Faith; we did not only preach to you, That Christ died for our sins, but that he rose again for our Iustification. Neither was your Faith objected only in Christ, as one that was crucified, and had dyed, but as one that was risen from the dead. Thus Peter preached, Acts 2.31. & 3.15. & 4.20. & 5.30. and Stephen, Acts 7. and Peter, Acts 10.40. and Paul, Acts 13.37. & 18.3, 31. and so all the Apostles.

12 Now if Christ be preached that he rose from the dead, how say some among you, that there is no resurrection of the dead? .

The Apostle having laid a good Foundation, proving the Resurrection of Christ by a plentiful Testimony of those who saw him after that he was risen from the dead; and minded them, That this was the Doctrine of the Gospel, which both they and all the rest of the Apostles, had with one consent preached to them; he comes to build upon it, and from this, as a main Argument to prove, That there must needs be a Resurrection from the dead; and beginneth with a reflection upon some in that Church who denied it: Who those were, we are not told; some think they were Hymeneus and Philetus mentioned 2 Tim. 2.17, 18. who held, that the Resurrection was past; others think, he reflects on Cerinthus, who was one of the Leaders of those Hereticks we read of, who after Simon Magus denied the Resurrection; others think, they were some of the Sadduces, of whom we read in the Acts, that they denied the Resurrection, or some of the Pharises, who denied the Resurrection of Christians, looking on them as Apostates; others think, they were some who had been tinctured at least with the Doctrine of the Pagan Philosophers. We cannot certainly determine who, but certain it is, some there were; and the Apostle argues them in this thing to assert absurdly, upon this Supposition, That Christ was risen.

13 But if there be no resurrection of the dead, then is not Christ risen .

If (saith the Apostle) there be no Resurrection of the dead, then Christ is not risen But some will possibly say, How doth this follow? Suppose it true, that Christ be risen, how doth it follow, that the dead shall rise? The force of it lieth in several things. 1. Christ, as he saith, v. 20. is the first-fruits of them that sleep, the exemplary cause of our Resurrection. 2. If we consider Christ as the Head, it is unreasonable, that the Head should be risen from the dead, and the Members yet held of Death, when it is the Office of the Head to communicate sense, life, and motion to the Members. Again, the Argument is strong from the consideration of the End of Christs Resurrection, which was to shew his Victory over Death, that the dead might hear his Voice and live, and that he might be the Iudge of the quick and the dead, (which he could not have been, if the dead did not rise.) Now though it be true, that Christs Headship to his Church, and the Apostles Argument from thence will not prove the Resurrection of the wicked, yet (besides that the Resurrection of Believers is the main thing the Apostle here proveth, having elsewhere abundantly proved the general Resurrection) the consideration here of Christs being raised, that he might be the Judge both of the quick and of the dead, will prove the Resurrection of the wicked, as well as of Believers.

14 And if Christ be not risen, then is our preaching vain , and your faith is also vain .

Now (saith the Apostle) if Christ be not raised, in what a case are you? And we also, who have preached his Resurrection to you? Our preaching is vain and false,

and your Faith is so also, for the object of it faileth, which is a Christ risen from the dead.

16 For if the dead rise not, then is not Christ raised .

There is nothing in these two verses, but what the Apostle had before said, viz. That if Christ were not risen, the Apostles preaching, and the Corinthians believing were both of them vain and false. Only what the Apostle, in the former verse, called Preaching, he here calleth Witnessing, We are (saith he) false witnesses of God. To be false Witnesses for men, or in the name of men, is against the ninth Commandment, and a sin of no ordinary magnitude; but to be a false Witness of God, is a much higher sin. This Title of Witnesses was at first given to the Apostles by Christ, Acts 1.8. afterwards often (especially in the Acts) applied to them, Acts 1.22. & 2.32. & 4.33. & 5.32. & 10.39, 41. Particularly Paul applieth it to himself, Acts 22.15. & 26.16. It is true, the Apostles, who either saw Christ while he was on Earth after his Resurrection, or in Heaven, as Paul did, Acts 9. were in the strictest sense Eye-witnesses; but yet in a larger sense this notion agreeth to all Ministers, who testifie, upon the hearing of the Ears, and upon reading the Scriptures, the same thing which the Apostles testified, though not upon the same Evidence. Now to affirm a thing, as from God, for truth, which is in it self false, is a very high transgression: which (saith the Apostle) we must be guilty of, if Christ be not raised; and if the dead rise not, then Christ is not raised.

17 And if Christ be not raised, your faith is vain, ye are yet in your sins .

That is, ye are yet in your estate of Nature, under the guilt and condemning power of your sins, which are not yet pardoned to you; for no sins are remitted, but upon believing in the Lord Jesus Christ, which none can do, if Christ be not risen from the dead; for by that he was declared to be the Son of God with power: his Death declared him to be truly Man, it was his Resurrection that manifested him to be truly God, God over all blessed for ever; and so the proper object of peoples Faith.

18 Then they also who are fallen asleep in Christ, are perished .

Some think that the term in Christ in this Text, is of the same significancy with for the sake of Christ, which would restrain it to Martyrs; but I know no reason for that, because what is said, it true of all; for it is plain, from what was said before, that if Christ be not risen from the dead, all that dye must dye in their fins, there being no object for their Faith to work or lay hold upon. The door of Salvation remaineth as fast shut as ever, so as those whom they looked upon as being asleep in Christ, must necessarily perish, if Christ be not risen; there is no Forerunner entred into the Heavens for us.

19 If in this life onely we have hope in Christ, we are of all men most miserable .

The Apostle here argueth the Resurrection of Believers from a new Head. It is not reasonable for any to imagine, that those who believe in Jesus Christ, should of all others be the most miserable; but this they must be, if there be no Resurrection from the dead. He inlargeth upon this Head of Argument further, v. 30, 31. The reason of it is, because it must then follow, That they could have no hope in Christ beyond this life; and the condition of the Apostles, and the generality of Christians, at least in those first and furious Times, was a most afflicted state and condition. The Apostle was in Jeopardy every hour, v. 30. he dyed daily, v. 31. If any say, How doth this follow? for their Souls might be in Glory, though their bodies once dead, were not raised? It is answered: 1. That it still must hold as to their bodily, fleshly part. 2. That those who denied the Resurrection of the Body, denied also the Immortality of the Soul. 3. That Paul speaketh upon the supposition of the Divine Ordination; God having so ordered it, that the Death of Christ, without his Resurrection, should be of no avail to us to save either Soul or Body; and that our Souls and Bodies should not be separately, but joyntly glorified upon their re-union in the End of the World: 1 Pet. 1.3. we are said to be begotten to a lively hope by the Resurrection of Iesus Christ from the dead.

20 But now is Christ risen from the dead, and become the first-fruits of them that sleep .

The Apostle returneth to his former Argument, to discourse concerning the Resurrection of Christ, who is by him called the First-fruits of them that sleep; not of all that shall rise (as some think) for it will be hard to prove, That any benefit of Christs Death or Resurrection after this life, belongs to wicked men; nor is it usual for the Penmen of holy Writ, to express the death of Unbelievers under the gentle notion of a sleep; and Col. 1.18. Christ is called the First-born from the dead, as he is the Head of the Church. It is rather spoken with reference to Believers: the Resurrection of wicked men, flowing rather from Gods Providence, in order to the manifestation of his Justice in the last Judgment, than from the Mediation of Christ. But here is a Question ariseth, How Christ is said to be the First-fruits of those that sleep, whenas we read of divers in Scripture, that were raised from the dead before Christ was so raised? Answ. 1. Christ was the first that rose again by his own Power and Virtue. 2. He was the first who rose again, and died no more. 3. He was the first in respect of Dignity. 4. He was the First-fruits of them that sleep, by his Resurrection making a way for the Resurrection of others, even of all such as were Members of him; as the Offering of the First-fruits under the Law sanctified the whole Crop.

Marginal references: 1 Pet. 1.3.; Acts 26.23. Vers. 23. Rev. 1.5.

21 For since by man came death , by man came also the resurrection of the dead .

Since by one man, viz. Adam, (who is also stiled the Son of God, Luke 3.28. because he had neither Father nor Mother) came mans subjection to mortality, sicknesses, and death here, and eternal death and misery in another World; it pleased God that by one, who though he was the Eternal only begotten Son of God, yet was also made Man, and was flesh of our flesh.

The Resurrection of those that are Believers, and asleep in Christ, should come, Heb. 2.14.

Marginal references: Rom. 5.12 17.; Joh. 11.29

22 For as in Adam all die, even so in Christ shall all be made alive .

As in the first Adam, all men that were in him, became subject both to temporal death, and all the afflictions and miseries of this life, which are so many little deaths, Rom. 8. 36. and forerunners of natural death, or attendants upon it; and also to that eternal death which is the consequent of the guilt of sin, Rom. 6.23. So in Christ, that is, through the Merits of his Death, and through his Resurrection, all that are in him, being chosen in him, given to him, and by Faith implanted into him, are not only spiritually made alive, (being passed from death to life, 1 Ioh. 3.14.) but shall be raised from the dead unto Eternal life. But though this Text doth not prove the general Resurrection. (being only intended of Believers, that are Me[illegible: 2 letters]ers of Christ) yet it doth not oppose it. But that the all here mentioned is no more than all Believers, appeareth not only from the term in Christ in this verse, but from the whole fo[illegible: 1 letter]lowing Discourse; which is only concerning the Resurrection of Believers to life, not that of the wicked to eternal condemnation.

23 But every man in his own order, Christ the first-fruits , afterwards they that are Christs, at his coming .

In his own order, either with respect to Time, or Dignity, lest any should say, If Christs Resurrection be the cause of the Resurrection of Believers, then why did not all the Saints, that were in the graves, rise with Christ? The Apostle sait[illegible: 1 letter], God had appointed an order, and this order was, that they th[illegible: 2 letters] were dead, or should be dead, before Christs second Coming, should not prevent one another, 1 Thess. 4.15, &c. Besides, the order which God had set, was, That Christ should be the First-fruits of this Harvest, rising first from the dead, so as to dye no more.

Then Believers, that are Members of Christ by Faith implanted into him, should also rise, but not before his second Coming.

Marginal references: Vers. 20.

24 Then cometh the end , when he shall have delivered up the kingdom to God, even the Father , when he shall have put down all rule, and all authority, and power .

The End of all the miseries and afflictions, which Believers meet with in this life, or the End of all our Preaching and Ministry, the End of the World, or the End of Man, or rather (as the next words seem to interpret it) the End of that mediatory Kingdom of Christ, which he now administreth instead of his Father, and shall manage to the End of the World.

Christ shall then deliver up those Keys of Life, and Hell, and Death to his Father, yet shall not Christs Kingdom cease, (for the Prophet saith, That of it there shall be no end:) Christs essential Kingdom, which is his Dominion, which he hath, and exerciseth over all created Beings, together with his Father, and the holy Spirit, (all being but one Divine Essence) that shall hold and abide for ever; but his mediatory Kingdom, by which he ruleth over his Church in the midst of his Enemies, that shall cease, and be delivered up unto the Father: So that Christs delivering up the Kingdom to his Father, proveth no inferiority of Christ to his Father, more than his Fathers committing that mediatory Kingdom to him can prove his Fathers not reigning, or inferiority to him, which it certainly doth not. It signifieth only the ceasing of that Disp[illegible: 3 letters]tion, or Christs exercise of his mediatory Kingdom on Earth, in the Rule and Government of the Church, and subduing his and his Peoples Enemies.

Then shall all Rule and Authority of Kings and Princes of the Earth cease, and all the ministration of good Angels, and power of evil Angels; so shall all Ministrations and Governments in the Church Militant here on Earth, and all those that are the Enemies of the Church shall be subdued and brought under.

25 For he must reign, until he hath put all enemies under his feet .

God hath so decreed, (and what he hath said must come to pass) that Christ should, as Mediator, exercise a Kingdom and Government in the World, until he hath subdued all the Enemies of his Gospel and People; all those who have said, He shall not rule over them; the whole World that lieth in wickedness, the Devil, and all his Instruments: this he proveth from the words of the Psalmist, Psal. 110.2. The term until doth not signifie the determination of Christs Kingdom then, though his mediatory Kingdom on Earth will then be determined. He shall still reign, but not as now, in the midst of his Enemies, and in the exercise of his Kingdom in the Conquest and subduing of them.

Marginal references: [illegible: 1 letter]cts 2.34. [illegible: 1 word]. 1.13. & [illegible: 2 letters].13.

26 The last enemy that shall be destroyed, is death .

If Death be an Enemy (as we usually judge) that also must be destroyed; and there is no other way to destroy Death, but by the causing of a Resurrection from the dead. So that the Apostle proveth the Resurrection from the necessity of Christs reigning, until all his Enemies be destroyed, of which Death is one; for it keeps the bodies of the Members of Christ from their Union with their Souls, and with Christ, who is the Head of the whole Believer, the Body as well as the Soul.

Marginal references: [illegible: 1 letter]e[illegible: 1 letter]. 20.14.

27 For he hath put all things under this feet ; But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him .

The Apostle referreth to Psal. 8.6. where the Psalmist adoreth God for the Priviledges given man in his Creation; amongst which this is one, That God had put all things under his feet; the Psalmist afterward expounds that universal Particle, v. 7, 8. by All Sheep and Oxen, yea and the beasts of the field, the sowls of the Air, and the fishes of the Sea. But that that Psalm, or some passages at least in it, are to be understood of Christ, appeareth from Heb. 2.6, 7, 8. where the Penman applieth it to him, as doth the Apostle here; under whose feet all things are put in a much larger sense, and therefore the Apostle expounds the Affirmative, Heb. 2.8. by a Negative, He left nothing that is not put under him. But left men of perverse minds should conclude, That then the Father also [illegible: 1 letter]s put under Christ, the Apostle addeth; That

when he saith, He hath put all things under his feet, the Father himself, who is the Person that put all things under him, is not to be included.

Marginal references: [illegible: 1 word] 28.18.

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 .

The Sons subjection to his Father, which is mentioned in this place, doth no where prove his inequality of Essence, or Power with his Father; it only signifieth what was spoken before, that Christ should deliver up his Mediatory Kingdom to his Father; so manifesting, that whatsoever he had done in the Office of Mediator, was done in the Name of his Father, and by his Power and Authority, and that as he was Man, he was subject to his Father. Suppose (saith Pareus) a King should have one only Son, whom he should take into a Partnership with him in his Majesty and Kingdom; but yet so, that the King should still have the Preheminence of a Father, the Son only the Dignity of a Son in such Power and Authority; after which [illegible: 1 word] King having some Subjects risen up in Rebellion against him, should send his Son with Armies and his Authority against them, he would dispatch the work, and at his return yield up his Commission to his Father, yet still retaining the same Nature he had, and Authority with which his Father had before cloath [illegible: 4 letters], as a Partner in the Kingdom and Government with him.

That God (saith the Apostle) may be all in all. Instead of all [illegible: 1 word] which the heart of man can wish; or that God may [illegible: 1 word] in full and perfect Empire and Government over all things; That the incomprehensible Glory of God may fill all the Elect. But is not God in this World all in all? Answ. He is; but he doth not so appear ruling in the midst of his Enemies here. 2. The Government will be alter'd; God here is sole King of the World, but he partly ruleth in by Christ, as Med[illegible: 3 letters]or, whose mediatory Kingdom shall then cease, and nothing shall▪ appear but the essential Kingdom of God; the Power by which the Father, the Son, and the Holy Ghost, (three Persons, though but one God) shall govern and rule all things, when all this sublunary World shall cease.

Marginal references: [illegible: 1 word]. 3.23. [illegible: 1 letter] 11.3.

29 Else what shall they do which are baptized for the dead. If the dead rise not all, why are they then baptized for the dead? .

A very difficult Text, and variously expounded. The terms Baptize and Baptism signifie no more in their original and [illegible: 1 word] signification, than to wash, and a Washing. The washing of Pots and Cups in use amongst the Jews, is in the Greek ▪ The Baptisms of Pots and Cups; but the most usual acception of i[illegible: 1 letter] in Scripture, is to sig[illegible: 2 letters]fie one of the Sacraments of the [illegible: 1 word] Test[illegible: 2 letters]ent▪ that Sacred action, by which one is washed according to the Institution of Christ, In the Name of the Father, the Son, and the Holy Ghost. It is also Metaphorically used by our Saviour in the Gospels, Matt. 20.22, 23. Mark 10.39. Luke 12.50. to signifie a Suffering for the Name of Christ. And it is also used thus Metaphorically, to signifie the Action of the Holy Ghost in cleansing and renewing our hearts, Matt. 3. 11, 12. Ioh. 3.5. The last usage of the term is by no means applicable here. The Question is, Whether the Apostle meaneth here only, Why are men washed for the dead? Or why are men baptized religiously for the dead? Or why are men baptized with blood for the dead? For the Popish Notion, That Baptism here signifies any Religious Actions, as Fastings, and Prayers, and Penances for those that are in Purgatory, there is no such usage of the term in Scripture; for though in Scripture it signifies sometimes Sufferings from the hands of others, as in Matt. 20.22, 23. Mark 10.39. yet it no where signifies Penances, or such Sufferings as men impose upon themselves for the dead. Nor doth Paul here say, To what purpose do men baptize themselves, but why are they baptized for the dead? 1. Those that think the term here signifies washing, what shall they do, who are washed for the dead? tell us, That it being a custom in many Countries, for neatness and cleanliness, to wash dead bodies: the Primitive Christians used that Ceremony as a Religious Rite, and a testification of their Belief of the Resurrection. That such a custom was in use amongst Christians, is plain from Acts 9.37. but that they used it as a Religious Rite, or a testimony of their Faith in the Resurrection, appeareth not. And though it be [non-Latin text not transcribed], yet they say [non-Latin text not transcribed] is so used, Rom. 15.8. for the Truth of God, expounded by the next word, to confirm the Promises. 2. Those that think, that by baptizing in this Text, the Sacrament of Baptism is to be understood, give us more than one account. 1. Some say, That whereas they were wont in the Primitive Church, before they admitted persons into a full Communion with the Church, to keep them for some time under Catechism, in which time they were called Catechumeni; if such sell sick, and in danger of death, they baptized them; or if they dyed suddenly, they baptized some other for them, in testimony of their hope of the joyful Resurrection of such a person to Eternal life. Now admit this were an errour of practice in them, as to this Ordinance; yet if any such thing were in practice in this Church, the Argument of the Apostle was good against them. But how shall any such thing be made appear to us, That there was such an early corruption in this Church? Others say, That some believing the Resurrection, would upon their death-beds be baptized, in testimony of it, from whence they had the Name of Clinici. Others say, To be baptized for the dead ▪ signifieth to be baptized when they were dying, and so as good as dead. Mr. Calvin chuseth this sense; but the Question is, Whether the Greek Phrase [non-Latin text not transcribed] will bear it. Others tell us of a custom in use in the Primitive Church, to baptize persons over the Graves of the Martyrs, as a testimony of their Belief of the Resurrection. That there was anciently such a custom, I doubt not: And I believe that the custom with us in reading of Prayers over dead Bodies at the Grave, doth much more probably derive from this ancient-usage, than the Papists praying for the dead; but that there was any such custom so ancient as the Apostles times, I very much doubt. There are yet two other senses given of this difficulty Phrase, either of which seemeth to me much more probable than any of these. To the first we are led by the next verse, Or why are we in jeopardy every hour? Which inclineth many good Interpreters to think, that the Baptism here mentioned i[illegible: 1 letter]. That Baptism with Blood mentioned by our Saviour, Matt. [illegible: 1 letter]0▪ 22, 23 and so the sense is no more, than if there be no Resurrection of the dead, why do we dye daily? Why are we killed all the day long? For we do that in hope of a blessed Resurrection. The only Objections against this are, 1. That none but Christ himself useth the word in this sense, (which seemeth a light exception.) 2. That [non-Latin text not transcribed] is hardly capable of that sense; but yet our Learned Dr. Lightfoot brings parallels of such an usage of the Preposition out of the LXX. Others observe, that the Apostle, in this whole Chapter, is discoursing of the Resurrection of Believers unto life, and they are such dead alone, that he here speaketh of, for whom he saith any were baptized. Now it is plain from Scripture, that Baptism is a Seal of the Resurrection, signifying to Believers, that they shall be made partakers of the Death and Resurrection of Christ, (the Resurrection being strongly proved from Gods Covenant, of which Baptism is a Seal, Luke 20.37, 38:) and being so, it confirmed the Covenant, not only to the persons baptized, but to the whole Church, as well the Triumphant as the Militant part of it; as well with reference to those of it that were dead, as those that were living. So that so often as Baptism was administred in the Church, so often God repeated the Covenant made to his whole Church, that he was the God of Believers and of their Seed: So that all who to this day are baptized, are baptized for the dead, that is, for the confirmation of Gods Covenant to his whole Church, as well that part of it which is dead, as that part which is yet alive; and it testifieth, that those that sleep in Christ (although dead) yet live in the promise of the Resurrection, because God is their God, and he is not the God of the dead, but of the living, as our Saviour speaketh in Luke 20.38. In this variety amongst Learned men about the true sense of this place, I shall leave the Reader to his own judgment; although to me the two last seem to be most probable.

30 And why stand we in jeopardy every hour? .

We are the veriest Fools in Nature, if there be no Resurrection of Believers unto Life; for it is in the firm belief and hopes of that, that we are in danger of our lives, and all that we have, every hour of our lives.

31 I protest by your rejoycing which I have in Christ Jesus our Lord, I die daily .

What is meant here by your rejoycing which I have, is something doubted; some understanding it of the Apostles rejoycing in them as Believers, whom he had been an Instrument to convert, and bring home to Christ: others of their rejoycing in him (which seems not probable, many of them so much despising and vilifying him:) others understand it, of their glorying against him, and triumphing over him, and that this was one of his sufferings which he instanceth in, which he underwent in hope of a Ressurection. The words are not an Oath, (for here God is not called to witness) they are only an Attestation. As the Prophets sometimes call Heaven and Earth to witness, so here he calls their Rejoycing to witness; and this rejoycing seems to be the joy of those who amongst them truly rejoyced in Jesus Christ, for which also he rejoyced daily, they being the Seal of his Apostleship. That which he solemnly affirms, is, That he died daily; not only was ready to dye daily, but in the same sense that he elsewhere saith, he was in Deaths often, and that they were killed all the day long; suffering such afflictions as were near a kin to death, and led on to death, as their end.

Marginal references: Some read our.; 1 Thess. 2.19.; Rom. 8.36. Chap. 4.9. 2 Cor. 4.10, 11.

32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us eat and drink, for to morrow we shall die .

Concerning this Fight of the Apostle with Beasts at Ephesus, there are two Opinions; some thinking that he indeed fought with Beasts, and we know that in those Countries such a punishment was in use, to bring out Malesectors to fight with wild Beasts; but as we read in the Acts of no such dealings with Paul, so that being a punishment rather for their slaves and vilest men, it can hardly be thought that Paul, who was a Free-man of Rome, should be exposed to it: They seem therefore better to understand it, who interpret it of his conflict with men, who in their conditions and manners were like beasts; and that he doth not speak here of his scuffle with Demetrius, mentioned Acts 19. but some other conflict he had there, of which the Scripture giveth us no large account, but it seems to be generally and obscurely mentioned in the next Epistle, Chap. 1.8. for this Epistle was wrote after his contest with Demetrius. By that Phrase, after the manner of men, some think he means, as men use to fight; some have other notions of it: the sense seems to be plainly this, If I have fought with beastly men at Ephesus after the manner that men fight with beasts, exposing my body to their rage and fury, what profit is it to me, if the dead rise not? I have opposed my self to their fury out of an hope for a joyful Resurrection; but if there shall be no such Resurrection, the Epicures that resolve to stick at nothing, nor to deny themselves in any sensual satisfaction from meat and drink, have the best of it; all men had then best sing their Song, Let us eat and drink, for we have but a little time to eat and to drink in[illegible: 2 letters] we know that we shall dye, and there will be an end of us.

Marginal references: Or, to speak after the manner of men.; Isa. 22.13. & 56.12.

33 Be not deceived: evil communications corrupt good manners .

Do not suffer your selves to be abused with evil and corrupt discourses of those Philosophers amongst whom you converse, who argue from innate Principles of Reason against Articles of Faith; though you may judge, that they talk but for discourse sake, yet their communication or discourse is naught, and will influence men as to things of practice, and debauch men in their Morals. It is a Verse or Saying taken out of, or at least found in, one of the Pagan Poets; but containing in it much truth.

34 Awake to righteousness, and sin not : for some have not the knowledge of God : I speak this to your shame .

Sin is in Scripture compared, to sleep, Rom. 13.11. Eph. 5.14. and that very properly; for as the natural Senses are bound up in natural sleep, so the Sinners spiritual Senses are locked up, so that he doth not exercise them to discern betwixt good and evil; and as he that is asleep, is void of all care and fear, is secure, so the Sinner is secure and void of fear. And Repentance is set out under the notion of awaking; we are not only concerned to eschew evil, but to do good; not only to awake from Sin, but to Righteousness, that is, to an holy life and conversation, that is it which is here called Righteousness, all spiritual rectitude being to be judged from the Souls conformity to the Divine Rule; hence sin is called a crooked way, because it will not agree with the Rule of Gods Word.

For some amongst you have not a due and saving Knowledge of God, or a right apprehension of the things of God,

though it be a shame for them that have it not, considering the light and means of knowledge which you have had by my Ministry, and the Ministry of others who have been amongst you.

Marginal references: Chap. 6.5.

35 But some man will say, How are the dead raised up? and with what body do they come? .

Some of your vain Philosophers, who are resolved to give credit to nothing upon the account of a bare Divine Revelation, unless they can give a farther rational account of it in the circumstances, will be ready to object and say, How is it possible, that those very bodies which are putrefied, and turned into dust, and that dust, it may be, scattered to the four Winds, should be raised up? And if the same bodies shall not again rise, what kind of bodies shall the Believers have in the Resurrection? Shall they be bodies that will need meat, and drink, and cloaths, as our present bodies do? Or what other bodies shall they be?

Marginal references: Ezek. 37.3.

36 Thou fool , that which thou sowest is not quickned, except it die .

He saith not, thou fool in anger, (which is that using of this term which our Saviour, Matt. 5.22. saith, brings a man under the gift of Hell fire) but in the way of a grave and authoritative reproof; calling them Fools for their want of a due understanding of the things and ways of God.

He lets them know, that they might as well ask, how the grain of Wheat, which they ordinarily sowed in their field, did rise again? For that grain also rotteth under the clods of the earth, under which it is buried, before it again riseth.

Marginal references: Joh. 12.24.

37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or some other grain .

And when it again riseth, or shooteth up, it is not bare grain, without either stalk or ear, (which was the body by them sown.)

38 But God giveth it a body as it pleaseth him, and to every seed its own body .

But God giveth to every grain, or kind of seed, such a kind of body as it pleased him, and a several body, according to the nature of the grain; yet none will deny, but it is the seed sown which cometh up, though with a different body, in respect of some qualities.

39 All shesh is not the same flesh, but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds .

Flesh is a kind of body, but it is of various degrees of dignity and excellency, in respect of the qualities of it: the flesh of men is of a differing excellency from the flesh of beasts; and there is a difference in natural Qualities betwixt the corporeal Substances of Beasts, and of Fishes, and Birds; yet they a[illegible: 1 letter]e all bodies, they are all flesh; our disti[illegible: 1 letter]ction betwixt Flesh and Fish, it is but according to our Idiom or propriety of speaking we read of the fl[illegible: 1 letter]sh of fish, Levit. 11.10, 11.

40 There are also celestial bodies , and bodies terrestrial : But the glory of the celestial is one, and the glory of the terrestrial is another .

Such are the Sun, the Moon, and the Stars.

Men, Beasts, Birds, Fishes, the Elements, Stones, &c.

Now betwixt these two Species of Bodies, in respect of Qualities, there is a very great difference; the glory of the heavenly Bodies is much greater than the glory of the earthy Bodies that are compounded of the Elements.

41 There is one glory of the sun, another glory of the moon, and another glory of the stars: for one star differeth from another star in glory .

Amongst the celestial Bodies, there is a great deal of difference with respect to the Qualities; one of them is in glory much differing from another, the glory of the Moon is [illegible: 1 letter]ot like the glory of the Sun, and the glory of a Star is much beneath the glory both of the Sun and of the Moon; yea, one Star is more glorious than another, yet they are all Bodies, though of different Species and Qualities.

42 So also is the resurrection of the dead : it is sown in corruption, it is raised in incorruption .

That is, so shall it be, as to the bodies of the Saints, in the Resurrection. The same bodies of the Saints shall rise, though with qualities, and in a condition much different from what they were when they fell; as the same grain of Wheat shooteth up, though with another body; and as there is a difference betwixt celestial and terrestrial Bodies, and betwixt celestial Bodies themselves: so there will be a difference betwixt the bodies of the Saints, now that they are only of the Earth earthly, from what they shall be in the Resurrection; which difference he openeth in several particulars.

It is sown, that is, it dyeth, and is buried in such a state, that it is subject to putrefaction; but when it shall be again raised from the dead, it shall be subject to no putrefaction or corruption: So v. 52. The dead shall be raised incorruptible.

Marginal references: Dan. 12. Matt. 13.4; Phil. 3.[illegible: 1 letter]

43 It is sown in dishonour, it is raised in glory : it is sown in weakness, it is raised in power .

There is nothing more uncomely, unlovely, and loathsom than a dead body; but it will not be so when it shall be raised again, then it shall be a beautiful, comely body. We shall rise in a full and perfect age, (as is generally thought) and without those defects and deformities, which may here make our bodies appear unlovely. Daniel, Chap. 12.2. says, The righteous shall shine as the Stars: Christ saith, They shall shine like the Sun: the Apostle saith, Phil. 3.21. we shall be made like unto his glorious Body. Three things make the body beautiful, a perfection of parts, the well putting them together, and proportioning them one to another, and a well tempered chearly spirit; all these will concur in the bodies of Saints in the Resurrection. The Shoolmen determine, That much of the beauty of the Saints bodies in the Resurrection, will flow from their perfect sight of God, and the reflection of God upon them.

When it dyeth, it is a frail weak body, unable to resist injuries, but it shall rise a strong body, with quick senses, and subject to no more weaknesses.

44 It is sown a natural body , it is raised a spiritual body . There is a natural body, and there is a spiritual body.

Such a body as all living Creatures have by Nature, which is upheld by the actions of the Soul that quickeneth it, both the Vegetative powers, by which it is nourished by the use of meat and drink, the eating, concocting, and digesting it, &c. and the sensitive powers, &c.

But it shall be raised a spiritual Body. Spiritual, not as to the substance of it, (for in that sense a spiritual Body is a contradiction;) but in respect of the qualities and conditions of it, Matt. 22.30. Luke 20.35, 36. Bodies, which, in respect of many new qualities they shall have, shall be more like Angels and other Spirits, than humane bodies. Beautiful, incorruptible, free from infirmities, not subject to hunger, or thirst, or iniuries, from cold or heat, &c. not using meat, drink, cloaths, physick, or marriage: Free, active, and nimble as Spirits, 1 Thess. 4.17. Spiritual, because they shall perfectly obey the Soul made perfect, and be by it commanded to spiritual actions only; of subtile, spiritual, refined Constitutions.

45 And so it is written: The first man Adam was made a living soul , the last Adam was made a quickening Spirit .

The first part is written in Gen. 2.7. God breathed into mans nostrils the breath of life, and so he became a living Soul; that is, a living substance, living an animal, natural life, by virtue of that breath of life, which God breathed into him.

The last Adam, by which he meaneth Christ, who in time was after the first Adam, and was born in the last days, and was the last common Head; as Adam was the first, with respect of natural and carnal propagation, so Christ was the last Head, in repect of Grace and spiritual Regeneration, he was made a quickening Spirit. He was made so, not when he was conceived and born, for he had a Body subject to the same natural infirmities that [illegible: 1 word] are; but upon his Resurrection from the dead, when, though he had the same Body, in respect of the substance of it, yet it differed in qualities, and was much more spiritual; with which Body he ascended up into Heaven, cloathed with a Power as to [illegible: 3 letters]cken Souls with a spiritual life, so also to quicken our mortal bodies at his second Coming, when he shall raise the dead out of their Graves.

Marginal references: [illegible: 1 word] 5.14.

46 Howbeit that was not first which is spiritual, but that which is natural, and afterwards that which is spritual .

Christ, the spiritual Adam, was not first in order of time, but the natural Adam; God in his Providence rising from more imperfect to more perfect Dispensations: and so it is as to Gods Providences relating unto us, we have first natural bodies, we are born with such, we grow up and dye with such, but then we shall rise again with others, in respect of excellenter qualities and endowments.

47 The first man is of the earth, earthy: the second man is the Lord from heaven .

Adam, who was the first Man, was of the Earth, Gen. [illegible: 1 letter].7. and was of an earthy constitution, like unto the Earth out of which he was formed; but Christ had another Original: For though his Body was formed in the Womb of the Virgin, and he was flesh of her flesh, yet she conceived by the Holy Ghost over shadowing her, and Christ had an eternal Generation (us to his Divine Nature) from his Father.

Marginal references: [illegible: 1 paragraph]

48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly .

Such a body as Adam had, (which was earthly) such all the Sons of Adam have; and such a Body as Christ now hath since his Resurrection, (which is an heavenly Body) such a body also shall Believers, who are heavenly, have in the Resurrection.

49 And as we have born the image of the earthy, we shall also bear the image of the heavenly .

And as [illegible: 2 letters]lievers, being the natural Sons of the first Adam, have [illegible: 1 letter]orn his Image, had such bodies as he had while they lived here; so they shall also in the Resurrection bear the Image of the heavenly, the Image of Christ; that is, have such bodies as was Christs Body, after that he was again risen from the dead.

Marginal references: [illegible: 1 word] 5.3. [illegible: 1 letter] Cor. 3.18. [illegible: 1 letter].11. [illegible: 1 letter] 3.21.; [illegible: 1 word]. 3.1.

50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God , neither doth corruption inherit incorruption .

Flesh and blood do not here signifie Sin, the unrenewed Nature, (as some would have it) but our bodies, in their present natural, corruptible, frail, mortal state; so the terms signifie, Eph. 6.12. Heb. 2.14. Flesh and Blood shall inherit the Kingdom of God, (else our bodies could not be glorified) but our body, as in its present state, till changed and altered, as to qualities, till it be made as spiritual body, shall not inherit the Kingdom of God.

The latter words give a reason, why flesh and blood cannot inherit the Kingdom of God, because it is Corruption, that is, subject to natural corruption and pu[illegible: 1 letter]refaction, and the heavenly state is a sta[illegible: 1 letter]e of incorruption; the bodies of Believers therefore must be raised up in that state of incorruption mentioned v. 42. before they can be capable of inheriting the Kingdom of God.

Marginal references: Joh. 3.3.5.

51 Behold, I shew you a mystery : We shall not all sleep , but we shall all be changed .

They might object, How can this be? There will be many Saints alive in the World at the day, when Christ shall come to judge the World, they will have natural bodies, such as they were born with, and grew up with in the World until that time (saith the Apostle) I now tell you a secret thing, (for so the term Mystery signifieth, Rom. 11.25. & 16.25. and in many other Texts.)

We shall not all sleep any long sleep: Some think all shall dye, but some for a very short time, and then they shall revive.

But we shall all be changed, either dying for a time, or by some other work of God their natural, corruptible bodies shall be turned into spiritual bodies, not capable of corruption.

Marginal references: 1 Thess. 4.15, 16, 17.

52 In a moment, in the twinkling of an eye, at the last trump: For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed .

This Change will be on the sudden, in a moment; either upon the Will and Command of Christ, which shall be as effectual to call persons out of their Graves, as a Trumphet is to call persons together; or rather, upon a Sound made like to the Sound of a Trumpet; as it was at the giving of the Law upon Sinai, Exod. 19.16. We read of this last Trump, Matt. 24.31. 1 Thess. 4.16 There shall (saith the Apostle) be such a Sound made, and upon the making of it, the Saints, that are dead, shall be raised out of their Graves; not with such bodies as they carried thither, (which were corruptible) but with such bodies as shall be no more subject to corruption; and those who at that time shall be alive, shall one way or another be changed, and be also put into an incorruptible state.

53 For this corruptible must put on incorruption, and this mortal must put on immortality .

God hath so deceed, That our flesh and blood▪ in the state wherein now it is, shall not be glorified; it shall be the same body as to the substance, but not as to the qualities; it is now corruptible and mortal, it must be put into a state of incorruption and immortality, before it can enter into the Kingdom of Heaven.

Marginal references: 2 Cor. 5.4.

54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory .

That is, in an eternal and continuing Victory; the Saints shall dye no more The quotation which the Apostle bringeth, is out of those two Texts, Isa. 25.8. Hos. 13.14. which two Texts the Apostle saith, at that day will have a more full, perfect, and eminent accomplishment, than ever they before had.

55 O death, where is thy sting ? O grave, where is thy victory? .

The Apostle, in the contemplation of this blessed day, triumpheth over death; in a Metaphorical Phrase, Where is thy sting? What hurt canst thou now do unto Believers, more than a Wasp, or Hornet, or Bee, that hath lost its sting?

O Grave, or O Hell, (the same word signifieth both) where now is thy Victory? The Conquerour of all flesh is now conquered, the Spoiler of all men is spoiled; it had got a Victory, but now, O Death, where is thy Victory?

Marginal references: Hos. 13.14.; Or, O Hell.

56 The sting of death is sin , and the strength of sin is the Law .

If it were not for sin, death could have no power over man; Sin is that which giveth death a power to hurt the children of men; the wages of sin is death, Rom. 6.23.

And without the Law there could be no transgression. The Law is so far from taking away the guilt of sin, that through the corruption of our Natures, strongly inclining us to what is forbidden, it addeth strength to sin; Sin (as the Apostle saith, Rom. 7.8.) taking occasion by the commandment, and working in us all manner of concupiscence.

Marginal references: Rom. 5.13. & 7.5.13.

57 But thanks be to God, which giveth us the victory, through our Lord Jesus Christ .

The Victory over Sin and over Death, we have both through the Death and the Resurrection of our Lord Jesus Christ; who by his Death both delivered us from the guilt of sin, and also from the power of sin; and who through death destroyed him who had the power of death, even the Devil.

Marginal references: 1 Joh. 5.5.

58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord , for as much as ye know that your labour is not in vain in the Lord .

The Apostle concludeth his Discourse, proving the Resurrection of the Body from the dead, [illegible: 1 letter]ounding upon it an Exhortation to Holiness; which is here called the work of the Lord, because it is made up of works done by us at the command of Christ, and with a direct respect to his Glory in obedience to his Will. He mindeth them not only to do these things, but to do them stedfastly; not by fits, but never turning aside from them either one way or another; and unmoveably, so as no temptations either from dangers, or rewards, or false Teachers, should shake their Faith, as to the Principles, that lead unto such an holy life; this especially of the Resurrection from the dead.

Because they knew, that through the Grace of God, and the Merits of Christ, such works as these should not want their reward; for though the work of God be wages to it self, and Christians should not serve God meerly for wages, yet it is lawful for them (as for Moses) to have an eye to the Recompence of Reward; and a greater reward than this of the Resurrection of the Body to Eternal life, and that in a state of immortality and incorruption, in a spiritual and honourable estate, could not be.

The Resurrection of Christ. (a. d. 57.)

1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.

It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, v. 12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (2 Tim. ii. 17, 18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,

I. What a stress he lays upon it (v. 1, 2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (v. 2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb. x. 23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Matt. x. 22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.

II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en protois—among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom. iv. 25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.

III. Observe how this truth is confirmed,

1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Ps. xvi. 10; Isa. liii. 4-6; Dan. ix. 26, 27; Hos. vi. 2. Such scripture-types as Jonah (Matt. xii. 4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb. xi. 19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.

2. By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Matt. xxviii. 10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luke xxiv. 50. Compare Acts i. 2, 5-7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection (Luke xxiv. 48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Acts ix. 17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time (v. 8), an abortive, ektroma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, v. 9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (2 Cor. xi. 5)—for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, v. 10. It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.

After this digression, the apostle returns to his argument, and tells them (v. 11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.

The Resurrection of Saints. (a. d. 57.)

12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable.

Having confirmed the truth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? v. 12. It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As,

I. If there be (can be) no resurrection of the dead, then Christ has not risen (v. 13); and again, "If the dead rise not, cannot be raised or recovered to life, then is Christ not raised, v. 16. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?"

II. It would follow hereupon that the preaching and faith of the gospel would be vain: If Christ be not risen, then is our preaching vain, and your faith vain, v. 14. This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make preaching vain. "We apostles should be found false witnesses of God; we pretend to be God's witnesses for truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this life; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chaff and emptiness." 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: If Christ be not raised, your faith is vain; you are yet in your sins (v. 17), yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone that forgiveness is to be had. We have redemption through his blood, the forgiveness of sins, Eph. i. 7. No remission of sins is to be had but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how vain a thing is faith in him, upon this supposition! He must rise for our justification who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead?

III. Another absurdity following from this supposition is that those who have fallen asleep in Christ have perished. if there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of future retribution, and not merely the revival of the flesh; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition that they would never rise more or that they had no hopes in Christ after life; for they might have hope of happiness for their minds if these survived their bodies, and this would prevent the limiting of their hopes in Christ to this life only. "Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this supposition!" And this,

IV. Would infer that Christ's ministers and servants were of all men most miserable, as having hope in him in this life only (v. 19), which is another absurdity that would follow from asserting no resurrection. Their condition who hope in Christ would be worse than that of other men. Who hope in Christ. Note, All who believe in Christ have hope in him; all who believe in him as a Redeemer hope for redemption and salvation by him; but if there be no resurrection, or state of future recompence (which was intended by those who denied the resurrection at Corinth), their hope in him must be limited to this life: and, if all their hopes in Christ lie within the compass of this life, they are in a much worse condition than the rest of mankind, especially at that time, and under those circumstances, in which the apostles wrote; for then they had no countenance nor protection from the rulers of the world, but were hated and persecuted by all men. Preachers and private Christians therefore had a hard lot if in this life only they had hope in Christ. Better be any thing than a Christian upon these terms; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts and exposed to all manner of sufferings: they fare much harder than other men in this life, and yet have no further nor better hopes. And is it not absurd for one who believes in Christ to admit a principle that involves so absurd an inference? Can that man have faith in Christ who can believe concerning him that he will leave his faithful servants, whether ministers or others, in a worse state than his enemies? Note, It were a gross absurdity in a Christian to admit the supposition of no resurrection or future state. It would leave no hope beyond this world, and would frequently make his condition the worst in the world. Indeed, the Christian is by his religion crucified to this world, and taught to live upon the hope of another. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures and yet never hope for any better!

The Resurrection of Christ; The Resurrection of Saints. (a. d. 57.)

20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, even so in Christ shall all be made alive. 23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25 For he must reign, till he hath put all enemies under his feet. 26 The last enemy that shall be destroyed is death. 27 For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 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. 29 Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30 And why stand we in jeopardy every hour? 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33 Be not deceived: evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.

In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,

I. On the resurrection of Christ. 1. Because he is indeed the first-fruits of those that slept, v. 20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom. xi. 16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, 1 Thess. iv. 14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is, 2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, v. 21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (v. 23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality. 3. Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num. xxiv. 2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.

II. He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, v. 24-26. He has risen, and, upon his resurrection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Matt. xxviii. 18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phil. ii. 9-11. And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (v. 24), till all enemies are put under his feet (v. 25), and till the last enemy is destroyed, which is death, v. 26.

1. This argument implies in it all these particulars:—(1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, that he might be Lord both of the dead and living, Rom. xiv. 9. (2.) That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, v. 24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, v. 24, 25. (4.) That, among other enemies, death must be destroyed (v. 26) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,

2. The apostle drops several hints in the course of it which it will be proper to notice: as, (1.) That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: All things are put under him, he excepted that did put all things under him, v. 27. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev. iii. 21. Then was the prediction verified, I have set my king upon my holy hill of Zion (Ps. ii. 6), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God (Mark xvi. 19; Rom. viii. 34; Col. iii. 1, &c.), on the right hand of power (Mark xiv. 62; Luke xxii. 69), on the right hand of the throne of God (Heb. xii. 2), on the right hand of the throne of the Majesty in the heavens, Heb. viii. 1. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mark xvi. 19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, Phil. ii. 6-12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes. (2.) That this delegated royalty must at length be delivered up to the Father, from whom it was received (v. 24); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed (v. 25, 26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that he shall reign for ever and ever (Rev. xi. 15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end (Luke i. 33), that his dominion is an everlasting dominion, which shall not pass away, Dan. vii. 14. See also Mich. iv. 7. (3.) The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then—he who loved us, and gave himself for us, and washed us from our sins in his own blood—he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! He is alive who was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected. (4.) When this is done, and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all, v. 28. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said to be when they are manifested and made to appear; and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the Lord's doing and should be marvellous in our eyes.

III. He argues for the resurrection, from the case of those who were baptized for the dead (v. 29): What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead? What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for the dead, if the dead rise not? hyper ton nekron. But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only argumentum ad hominem, or ad rem; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition hyper is to be taken. Some understand the dead of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for hoi nekroi to mean no more than one dead person; it is a signification which the words have nowhere else. And the hoi baptizomenoi (the baptized) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the hoi nekroi (the dead) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, Matt. xx. 22; Luke xii. 50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that hoi nekroi seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the hoi nekroi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were sickly among them, and many slept (ch. xi. 30), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Acts xvi. 29, 30, &c. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the hoi baptizomenoi (the baptized) and the hoi nekroi (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.

IV. He argues from the absurdity of his own conduct and that of other Christians upon this supposition,

1. It would be a foolish thing for them to run so many hazards (v. 30): "Why stand we in jeopardy every hour? Why do we expose ourselves to continual peril—we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "I protest," says he, "by your rejoicing in Jesus Christ, by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that I die daily," v. 31. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had fought with beasts at Ephesus (v. 32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Acts xix. 24, &c.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, 2 Cor. xi. 24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nihil—if I am to perish by death, and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "What advantageth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, Heb. xii. 2. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls (1 Pet. i. 9), not only what it will issue in, but what we should aim at.

2. It would be a much wiser thing to take the comforts of this life: Let us eat and drink, for to-morrow we die (v. 32); let us turn epicures. Thus this sentence means in the prophet, Isa. xxii. 13. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither angel nor spirit (Acts xxiii. 8), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!

V. The apostle closes his argument with a caution, exhortation, and reproof. 1. A caution against the dangerous conversation of bad men, men of loose lives and principles: Be not deceived, says he; evil communications corrupt good manners, v. 33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths Let us eat and drink, for to-morrow we die. Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed, Prov. xiii. 20. 2. Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life (v. 34): Awake to righteousness, or awake righteously, eknepsate dikaios, and sin not, or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives. 3. Here is a reproof, and a sharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your shame. Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.

The Resurrection of Saints. (a. d. 57.)

35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it die: 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38 But God giveth it a body as it hath pleased him, and to every seed his own body. 39 All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

The apostle comes now to answer a plausible and principal objection against the doctrine of the resurrection of the dead, concerning which observe the proposal of the objection: Some man will say, How are the dead raised up? And with what body do they come? v. 35. The objection is plainly two-fold. How are they raised up? that is, "By what means? How can they be raised? What power is equal to this effect?" It was an opinion that prevailed much among the heathens, and the Sadducees seem to have been in the same sentiment, that it was not within the compass of divine power, mortales æternitate donare, aut revocare defunctos—to make mortal men immortal, or revive and restore the dead. Such sort of men those seem to have been who among the Corinthians denied the resurrection of the dead, and object here, "How are they raised? How should they be raised? Is it not utterly impossible?" The other part of the objection is about the quality of their bodies, who shall rise: "With what body will they come? Will it be with the same body, with like shape, and form, and stature, and members, and qualities, or various?" The former objection is that of those who opposed the doctrine, the latter the enquiry of curious doubters.

I. To the former the apostle replies by telling them this was to be brought about by divine power, that very power which they had all observed to do something very like it, year after year, in the death and revival of the corn; and therefore it was an argument of great weakness and stupidity to doubt whether the resurrection of the dead might not be effected by the same power: Thou fool! that which thou sowest is not quickened unless it die, v. 36. It must first corrupt, before it will quicken and spring up. It not only sprouts after it is dead, but it must die that it may live. And why should any be so foolish as to imagine that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life? This is the substance of the apostle's answer to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see it every day quickening and reviving things that are dead.

II. But he is longer in replying to the second enquiry.

1. He begins by observing that there is a change made in the grain that is sown: It is not that body which shall be that is sown, but bare grain, of wheat or barley, &c.; but God gives it such a body as he will, and in such way as he will, only so as to distinguish the kinds from each other. Every seed sown has its proper body, is constituted of such materials, and figured in such a manner, as are proper to it, proper to that kind. This is plainly in the divine power, though we no more know how it is done than we know how a dead man is raised to life again. It is certain the grain undergoes a great change, and it is intimated in this passage that so will the dead, when they rise again, and live again, in their bodies, after death.

2. He proceeds hence to observe that there is a great deal of variety among others bodies, as there is among plants: as, (1.) In bodies of flesh: All flesh is not the same; that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, v. 39. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other. (2.) In bodies celestial and terrestrial there is also a difference; and what is for the glory of one is not for the other; for the true glory of every being consists in its fitness for its rank and state. Earthly bodies are not adapted to the heavenly regions, nor heavenly bodies fitted to the condition of earthly beings. Nay, (3.) There is a variety of glory among heavenly bodies themselves: There is one glory of the sun, and another of the moon, and another of the stars; for one star differs from another star in glory, v. 41. All this is to intimate to us that the bodies of the dead, when they rise, will be so far changed, that they will be fitted for the heavenly regions, and that there will be a variety of glories among the bodies of the dead, when they shall be raised, as there is among the sun, and moon, and stars, nay among the stars themselves. All this carries an intimation along with it that it must be as easy to divine power to raise the dead, and recover their mouldered bodies, as out of the same materials to form so many different kinds of flesh and plants, and, for aught we know, celestial bodies as well as terrestrial ones. The sun and stars may, for aught we know, be composed of the same materials as the earth we tread on, though as much refined and changed by the divine skill and power. And can he, out of the same materials, form such various beings, and yet not be able to raise the dead? Having thus prepared the way, he comes,

3. To speak directly to the point: So also, says he, is the resurrection of the dead; so (as the plant growing out of the putrefied grain), so as no longer to be a terrestrial but a celestial body, and varying in glory from the other dead, who are raised, as one star does from another. But he specifies some particulars: as, (1.) It is sown in corruption, it is raised in incorruption. It is sown. Burying the dead is like sowing them; it is like committing the seed to the earth, that it may spring out of it again. And our bodies, which are sown, are corruptible, liable to putrefy and moulder, and crumble to dust; but, when we rise, they will be out of the power of the grave, and never more be liable to corruption. (2.) It is sown in dishonour, it is raised in glory. Ours is at present a vile body, Phil. iii. 21. Nothing is more loathsome than a dead body; it is thrown into the grave as a despised and broken vessel, in which there is no pleasure. But at the resurrection a glory will be put upon it; it will be made like the glorious body of our Saviour; it will be purged from all the dregs of earth, and refined into an ethereal substance, and shine out with a splendour resembling his. (3.) It is sown in weakness, it is raised in power. It is laid in the earth, a poor helpless thing, wholly in the power of death, deprived of all vital capacities and powers, of life and strength: it is utterly unable to move or stir. But when we arise our bodies will have heavenly life and vigour infused into them; they will be hale, and firm, and durable, and lively, and liable no more to any infirmity, weakness, or decay. (4.) It is sown a natural, or animal body, soma psychikon, a body fitted to the low condition and sensitive pleasures and enjoyments of this life, which are all gross in comparison of the heavenly state and enjoyments. But when we rise it will be quite otherwise; our body will rise spiritual. Not that body would be changed into spirit: this would be a contradiction in our common conceptions; it would be as much as to say, Body changed into what is not body, matter made immaterial. The expression is to be understood comparatively. We shall at the resurrection have bodies purified and refined to the last degree, made light and agile; and, though they are not changed into spirit, yet made fit to be perpetual associates of spirits made perfect. And why should it not be as much in the power of God to raise incorruptible, glorious, lively, spiritual bodies, out of the ruins of those vile, corruptible, lifeless, and animal ones, as first to make matter out of nothing, and then, out of the same mass of matter, produce such variety of beings, both in earth and heaven? To God all things are possible; and this cannot be impossible.

4. He illustrates this by a comparison of the first and second Adam: There is an animal body, says he, and there is a spiritual body; and then goes into the comparison in several instances. (1.) As we have our natural body, the animal body we have in this world, from the first Adam, we expect our spiritual body from the second. This is implied in the whole comparison. (2.) This is but consonant to the different characters these two persons bear: The first Adam was made a living soul, such a being as ourselves, and with a power of propagating such beings as himself, and conveying to them a nature and animal body like his own, but none other, nor better. The second Adam is a quickening Spirit; he is the resurrection and the life, John xi. 25. He hath life in himself, and quickeneth whom he will, John v. 20, 21. The first man was of the earth, made out of the earth, and was earthy; his body was fitted to the region of his abode: but the second Adam is the Lord from heaven; he who came down from heaven, and giveth life to the world (John vi. 33); he who came down from heaven and was in heaven at the same time (John iii. 13); the Lord of heaven and earth. If the first Adam could communicate to us natural and animal bodies, cannot the second Adam make our bodies spiritual ones? If the deputed lord of this lower creation could do the one, cannot the Lord from heaven, the Lord of heaven and earth, do the other? (3.) We must first have natural bodies from the first Adam before we can have spiritual bodies from the second (v. 49); we must bear the image of the earthy before we can bear the image of the heavenly. Such is the established order of Providence. We must have weak, frail, mortal bodies by descent from the first Adam, before we can have lively, spiritual, and immortal ones by the quickening power of the second. We must die before we can live to die no more. (4.) Yet if we are Christ's, true believers in him (for this whole discourse relates to the resurrection of the saints), it is as certain that we shall have spiritual bodies as it is now that we have natural or animal ones. By these we are as the first Adam, earthy, we bear his image; by those we shall be as the second Adam, have bodies like his own, heavenly, and so bear him image. And we are as certainly intended to bear the one as we have borne the other. As surely therefore as we have had natural bodies, we shall have spiritual ones. The dead in Christ shall not only rise, but shall rise thus gloriously changed.

5. He sums up this argument by assigning the reason of this change (v. 50): Now this I say that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit incorruption. The natural body is flesh and blood, consisting of bones, muscles, nerves, veins, arteries, and their several fluids; and, as such, it is of a corruptible frame and form, liable to dissolution, to rot and moulder. But no such thing shall inherit the heavenly regions; for this were for corruption to inherit incorruption, which is little better than a contradiction in terms. The heavenly inheritance is incorruptible, and never fadeth away, 1 Pet. i. 4. How can this be possessed by flesh and blood, which is corruptible and will fade away? It must be changed into ever-during substance, before it can be capable of possessing the heavenly inheritance. The sum is that the bodies of the saints, when they shall rise again, will be greatly changed from what they are now, and much for the better. They are now corruptible, flesh and blood; they will be then incorruptible, glorious, and spiritual bodies, fitted to the celestial world and state, where they are ever afterwards to dwell, and have their eternal inheritance.

The Resurrection of Saints. (a. d. 57.)

51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

To confirm what he had said of this change,

I. He here tells them what had been concealed from or unknown to them till then—that all the saints would not die, but all would be changed. Those that are alive at our Lord's coming will be caught up into the clouds, without dying, 1 Thess. iv. 11. But it is plain from this passage that it will not be without changing from corruption to incorruption. The frame of their living bodies shall be thus altered, as well as those that are dead; and this in a moment, in the twinkling of an eye, v. 52. What cannot almighty power effect? That power that calls the dead into life can surely thus soon and suddenly change the living; for changed they must be as well as the dead, because flesh and blood cannot inherit the kingdom of God. This is the mystery which the apostle shows the Corinthians: Behold, I show you a mystery; or bring into open light a truth dark and unknown before. Note, There are many mysteries shown to us in the gospel; many truths that before were utterly unknown are there made known; many truths that were but dark and obscure before are there brought into open day, and plainly revealed; and many things are in part revealed that will never be fully known, nor perhaps clearly understood. The apostle here makes known a truth unknown before, which is that the saints living at our Lord's second coming will not die, but be changed, that this change will be made in a moment, in the twinkling of an eye, and at the sound of the last trump; for, as he tells us elsewhere, the Lord himself shall descend with a shout, with a voice of the archangel, and with the trump of God (1 Thess. iv. 16), so here, the trumpet must sound. It is the loud summons of all the living and all the dead, to come and appear at the tribunal of Christ. At this summons the graves shall open, the dead saints shall rise incorruptible, and the living saints be changed to the same incorruptible state, v. 52.

II. He assigns the reason of this change (v. 53): For this corruptible must put on incorruption, and this mortal must put on immortality. How otherwise could the man be a fit inhabitant of the incorruptible regions, or be fitted to possess the eternal inheritance? How can that which is corruptible and mortal enjoy what is incorruptible, permanent, and immortal? This corruptible body must be made incorruptible, this mortal body must be changed into immortal, that the man may be capable of enjoying the happiness designed for him. Note, It is this corruptible that must put on incorruption; the demolished fabric that must be reared again. What is sown must be quickened. Saints will come in their own bodies (v. 38), not in other bodies.

III. He lets us know what will follow upon this change of the living and dead in Christ: Then shall be brought to pass that saying, Death is swallowed up in victory; or, He will swallow up death in victory. Isa. xxv. 8. For mortality shall be then swallowed up of life (2 Cor. v. 4), and death perfectly subdued and conquered, and saints for ever delivered from its power. Such a conquest shall be obtained over it that it shall for ever disappear in those regions to which our Lord will bear his risen saints. And therefore will the saints hereupon sing their epinikion, their song of triumph. Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, eis nikos. Christ hinders it from swallowing his saints when they die; but, when they rise again, death shall, as to them, be swallowed for ever. And upon this destruction of death will they break out into a song of triumph.

1. They will glory over death as a vanquished enemy, and insult this great and terrible destroyer: "O death! where is thy sting? Where is now thy sting, thy power to hurt? What mischief hast thou done us? We are dead; but behold we live again, and shall die no more. Thou art vanquished and disarmed, and we are out of the reach of thy deadly dart. Where now is thy fatal artillery? Where are thy stores of death? We fear no further mischiefs from thee, nor heed thy weapons, but defy thy power, and despise thy wrath. And, O grave! where is thy victory? Where now is thy victory? What has become of it? Where are the spoils and trophies of it? Once we were thy prisoners, but the prison-doors are burst open, the locks and bolts have been forced to give way, our shackles are knocked off, and we are for ever released. Captivity is taken captive. The imaginary victor is conquered, and forced to resign his conquest and release his captives. Thy triumphs, grave, are at an end. The bonds of death are loosed, and we are at liberty, and are never more to be hurt by death, nor imprisoned in the grave." In a moment, the power of death, and the conquests and spoils of the grave, are gone; and, as to the saints, the very signs of them will not remain. Where are they? Thus will they raise themselves, when they become immortal, to the honour of their Saviour and the praise of divine grace: they shall glory over vanquished death.

2. The foundation for this triumph is here intimated, (1.) In the account given whence death had its power to hurt: The sting of death is sin. This gives venom to his dart: this alone puts it into the power of death to hurt and kill. Sin unpardoned, and nothing else, can keep any under his power. And the strength of sin is the law; it is the divine threatening against the transgressors of the law, the curse there denounced, that gives power to sin. Note, Sin is the parent of death, and gives it all its hurtful power. By one man sin entered into the world, and death by sin, Rom. v. 12. It is its cursed progeny and offspring. (2.) In the account given of the victory saints obtain over it through Jesus Christ, v. 56. The sting of death is sin; but Christ, by dying, has taken out this sting. He has made atonement for sin; he has obtained remission of it. It may hiss therefore, but it cannot hurt. The strength of sin is the law; but the curse of the law is removed by our Redeemer's becoming a curse for us. So that sin is deprived of its strength and sting, through Christ, that is, by his incarnation, suffering, and death. Death may seize a believer, but cannot sting him, cannot hold him in his power. There is a day coming when the grave shall open, the bands of death be loosed, the dead saints revive, and become incorruptible and immortal, and put out of the reach of death for ever. And then will it plainly appear that, as to them, death will have lost its strength and sting; and all by the mediation of Christ, by his dying in their room. By dying, he conquered death, and spoiled the grave; and, through faith in him, believers become sharers in his conquests. They often rejoice beforehand, in the hope of this victory; and, when they arise glorious from the grave, they will boldly triumph over death. Note, It is altogether owing to the grace of God in Christ that sin is pardoned and death disarmed. The law puts arms into the hand of death, to destroy the sinner; but pardon of sin takes away this power from the law, and deprives death of its strength and sting. It is by the grace of God, through the redemption which is in Christ Jesus, that we are freely justified, Rom. iii. 24. It is no wonder, therefore, (3.) If this triumph of the saints over death should issue in thanksgiving to God: Thanks be to God, who giveth us the victory through Christ Jesus, our Lord, v. 57. The way to sanctify all our joy is to make it tributary to the praise of God. Then only do we enjoy our blessings and honours in a holy manner when God has his revenue of glory out of it, and we are free to pay it to him. And this really improves and exalts our satisfaction. We are conscious at once of having done our duty and enjoyed our pleasure. And what can be more joyous in itself than the saints' triumph over death, when they shall rise again? And shall they not then rejoice in the Lord, and be glad in the God of their salvation? Shall not their souls magnify the Lord? When he shows such wonders to the dead, shall they not arise and praise him? Ps. lxxxviii. 10. Those who remain under the power of death can have no heart to praise; but such conquests and triumphs will certainly tune the tongues of the saints to thankfulness and praise—praise for the victory (it is great and glorious in itself), and for the means whereby it is obtained (it is given of God through Christ Jesus), a victory obtained not by our power, but the power of God; not given because we are worthy, but because Christ is so, and has by dying obtained this conquest for us. Must not this circumstance endear the victory to us, and heighten our praise to God? Note, How many springs of joy to the saints and thanksgiving to God are opened by the death and resurrection, the sufferings and conquests, of our Redeemer! With what acclamations will saints rising from the dead applaud him! How will the heaven of heavens resound his praises for ever! Thanks be to God will be the burden of their song; and angels will join the chorus, and declare their consent with a loud Amen, Hallelujah.

The Obligations of Christians. (a. d. 57.)

58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.

I. An exhortation, and this threefold:—1. That they should be stedfast—hedraioi, firm, fixed in the faith of the gospel, that gospel which he had preached and they had received, namely, That Christ died for our sins, and arose again the third day, according to the scriptures (v. 3, 4), and fixed in the faith of the glorious resurrection of the dead, which, as he had shown, had so near and necessary a connection with the former. "Do not let your belief of these truths be shaken or staggered. They are most certain, and of the last importance." Note, Christians should be stedfast believers of this great article of the resurrection of the dead. It is evidently founded on the death of Christ. Because he lives, his servants shall live also, John xiv. 19. And it is of the last importance; a disbelief of a future life will open a way to all manner of licentiousness, and corrupt men's morals to the last degree. It will be easy and natural to infer hence that we may live like beasts, and eat and drink, for to-morrow we die. 2. He exhorts them to be immovable, namely, in their expectation of this great privilege of being raised incorruptible and immortal. Christians should not be moved away from this hope of this gospel (Col. i. 23), this glorious and blessed hope; they should not renounce nor resign their comfortable expectations. They are not vain, but solid hopes, built upon sure foundations, the purchase and power of their risen Saviour, and the promise of God, to whom it is impossible to lie—hopes that shall be their most powerful supports under all the pressures of life, the most effectual antidotes against the fears of death, and the most quickening motives to diligence and perseverance in Christian duty. Should they part with these hopes? Should they suffer them to be shaken? Note, Christians should live in the most firm expectation of a blessed resurrection. This hope should be an anchor to their souls, firm and sure, Heb. vi. 19. 3. He exhorts them to abound in the work of the Lord, and that always, in the Lord's service, in obeying the Lord's commands. They should be diligent and persevering herein, and going on towards perfection; they should be continually making advances in true piety, and ready and apt for every good work. The most cheerful duty, the greatest diligence, the most constant perseverance, become those who have such glorious hopes. Can we too much abound in zeal and diligence in the Lord's work, when we are assured of such abundant recompences in a future life? What vigour and resolution, what constancy and patience, should those hopes inspire! Note, Christians should not stint themselves as to their growth in holiness, but be always improving in sound religion, and abounding in the work of the Lord.

II. The motive resulting from the former discourse is that their labour shall not be in vain in the Lord; nay, they know it shall not. They have the best grounds in the world to build upon: they have all the assurance that can rationally be expected: as surely as Christ is risen, they shall rise; and Christ is as surely risen as the scriptures are true, and the word of God. The apostles saw him after his death, testified this truth to the world in the face of a thousand deaths and dangers, and confirmed it by miraculous powers received from him. Is there any room to doubt a fact so well attested? Note, True Christians have undoubted evidence that their labour will not be in vain in the Lord; not their most diligent services, nor their most painful sufferings; they will not be in vain, not be vain and unprofitable. Note, The labour of Christians will not be lost labour; they may lose for God, but they will lose nothing by him; nay, there is more implied than is expressed in this phrase: it means that they shall be abundantly rewarded. He will never be found unjust to forget their labour of love, Heb. vi. 10. Nay, he will do exceedingly abundantly above what they can now ask or think. Neither the services they do for him, nor the sufferings they endure for him here, are worthy to be compared with the joy hereafter to be revealed in them, Rom. viii. 18. Note, Those who serve God have good wages; they cannot do too much nor suffer too much for so good a Master. If they serve him now, they shall see him hereafter; if they suffer for him on earth, they shall reign with him in heaven; if they die for his sake, they shall rise again from the dead, be crowned with glory, honour, and immortality, and inherit eternal life.

CHAP. XV. Verſe 1. And wherein ye ſtand]

A Military term, as Martyr noteth. [non-Latin text not transcribed]. Satan overthroweth the faith of ſome, 2 Tim. 2.18 and by this very engine wherewith he aſſaulted theſe Corinthians, ib. So that the Apoſtle was fain to make Apology, v. 19. to make a barricado.

Verſe 2. By which alſo ye are ſaved] Eternall life is potentially in the word, as the harveſt is potentially in the ſeed, or as the tree is in the kernell or ſience, Jam. 1.21.

If ye keep in memory] Helimiteth the promiſe of ſalvation to the condition of keeping in memory what they had heard. Tantum didicimus, quantum meminimus, ſaid Socrates. Many have memories like nets that let go the fair water, retain the filth only: or like ſives that keep the chaff, let go the corn. If God come to ſearch them with a candle, what ſhall he finde but old ſongs, old wrongs? &c. not a promiſe or any ſword of God hid there: for things of that nature, they are like Sabinus in Seneca, that never in all his life could remember thoſe three names of Homer, Ʋliſſes, and Achilles. But the ſoul ſhould be as an holy Arke, the memory like the pot of Mannah, preſerving holy truths.

Verſe 3. Firſt of all] Chriſt is to be preached with the firſt, as being the prora & puppis of mans happineſſe, Joh. 16.14. It is the office of the holy Ghoſt to take of Chriſts excellencies, and hold them out to the world. What then ſhould Miniſters, the mouth of the holy Ghoſt do rather?

Verſe 4. According to the Scriptures] Which both fore-ſhewed and fore-ſhadowed it in Adams waking, Iſaac's reviving, as it were from the dead, Joſephs abaſement and advancement, Samſons breaking the bars, and bearing away the gates of Gaza, Davids being drawn out of the deep, Daniels out of the den, Ieremies out of the dungeon, Ionas out of the belly of hell, Mat. 12.39. &c.

Verſe 5. Seen of Cephas] Adam died, and we hear no more of him. But Chriſt ſhew'd himſelf after death in ſix ſeverall apparitions for our confirmation.

Verſe 6. Above five hundred] The number of beleevers then were greater then ſome would gather out of Act. 1.15. Thoſe 120 may ſeem to have been Chieftains, ſuch as that any one of them might have been thought meet to ſucceed Iudas in his Apoſtleſhip.

Verſe 7. Seen of Iames] This is not mentioned in the Goſpel, as neither that of Peter, v.5.

Verſe 8. One born out of due time] Quaſi malo aſtro abortus, & adverſante natura coactus: One that deſerved to be rejected, as that forlorn Infant, Ezek. 16.4, 5.

Verſe 9. I am the leaſt of the Apoſtles] Not come to my juſt bigneſſe, as one born out of due time, and not without violence.

Not meet to be called] True humility, as true balm, ever ſinkes to the bottom of the water, when pride, like oil, ever ſwims on the top.

Verſe 10. I laboured more abundantly] See 2 Cor. 12.23. Rom. 15.19. George Eagles, Martyr in Q. Maries daies, for his great pains in travelling from place to place to confirm the brethren, was ſirnamed,Act. and Mon. fol. 1823. Trudge over the world. Might not St Paul have been fitly ſo ſirnamed?

Not I, but the grace of God] So thoſe good ſervants, Luke 19.16. Not we, but thy talents have gained other five, and other two, &c. Let God have the entire praiſe of all our good.

Verſe 11. So we preach, and ſo ye beleeved] A happy compliance, when the hearers affections and endeavours doe anſwer the affections and endeavours of the preacher, as here, and at Epheſus, Act. 20.31-37. When people deliver themſelves up to the forme of doctrine,Rom. 6.17. and are caſt into the mould of the Word?

Verſe 12. No reſurrection] More then that of regeneration, Math. 19.28. that eſtate of the Goſpel, called a new heaven, and a new earth, 2 Pet. 3.13. the world to come, Heb. 2.5. that reſurrection already paſt, [illegible: 1 letter] Tim. 2.18. that firſt reſurrection, Revel. 20.5.

Verſe 13. Then is not Chriſt riſen] But of Chriſts reſurrection, there were many both living and dead Witneſſes, as the earth-quake, empty grave, ſtone rolled away, cloathes wrapt up, &c.

Verſe 14. Then is our preaching vain] Never was there any ſuch impoſture put upon the world, as Chriſtianity, if Chriſt be yet in the grave.

Verſe 15. Falſe witneſſes of God] For they might ſafely ſay with Ieremy, Lord, if we be deceived, thou haſt deceived us.

Verſe 16. Then is not Chriſt raiſed] And ſo Gods decree is caſſated, Act. 13.33. with Pſal. 2.7.

Verſe 17. Ye are yet in your ſins] Rom. 4.25. If he had not been let out of priſon, our debt had remained upon us. But God ſent his Angel to roul away the ſtone, as the Judge ſends an officer to fetch one out of priſon, and to releaſe him. And this is the ſtrength of our Saviours reaſon, Ioh. 16.10. The Spirit ſhall convince the world of righteouſneſſe (that I am Jehovah their righteouſneſſe) becauſe I go to the Father, which I could not have done, unleſſe you were acquitted of all your ſins.

Verſe 18. A ſleep in Chriſt] The Germanes call the Churchyard Godſaker, becauſe the bodies are ſowed therein, to be raiſed again. The Greeks call them [non-Latin text not transcribed], ſleeping-houſes. The Hebrews call the grave Bothchaijm, the houſe of the living. Iob cals it the Congregation-houſe of all living, Job 30.23. As the Apoſtle cals heaven the Congregation-houſe of the firſt-born, Heb. 12.23.

Verſe 19. Most miſerable] Becauſe none out of hell ever ſuffered more then the Saints have done.

Verſe 20. The firſt fruits, &c.] As in the firſt-fruits offered to God, the Jews were aſſured of Gods bleſſing on the whole harveſt: ſo by the reſurrection of Chriſt, our reſurrection is enſured.

Verſe 21. By man came alſo &c.] Gods juſtice would be ſatiſfied in the ſame nature that had ſinned.

Verſe 22. Shall all be made alive] The Saints ſhall be raiſed, by vertue of the union with Chriſt to glory: the wicked ſhall be dragged to his tribunall, by his Almighty power, as a Judge, to be tumbled thence into hell-torment.

Verſe 13. At his coming] As in the mean time, their very duſt is precious: the dead bodies conſumed are not ſo deſtroied, but that there is a ſubſtance preſerved by a ſecret influence proceeding from Chriſt as a head. Hence they are ſaid to be dead in Chriſt, who by rotting refineth them.

Verſe 24. Delivered up the Kingdome] Not his eſſentiall kingdome, as God, but his oeconomicall, as Mediatour.

Verſe 25. Till he hath put] And after too, but 1. Without adverſaries: 2. Without any outward means and ordinances.

Verſe 26. That ſhall be deſtroied] It is already to the Saints ſwallowed up in victory, ſo that they may ſay to it, as Jacob did to Eſau; Surely I have ſeen thy face as the face of God. This Eſau, death, meets a member of Chriſt with kiſſes inſtead of frowns, and guards him home, as he did Jacob to his fathers houſe.

Verſe 27. All things under his feet] This Pſal. 8, 7, 8. ſpoken of man in generall, is properly applied to the man Chriſt Jeſus: in whom alſo it extendeth to the Saints, who are therefore more glorious then heaven, earth, or any creature, and ſhall have power over all, Rev. 2.26.

Verſe 28. That God may be all in all] Till ſin and death be aboliſhed, we have no acceſſe to God, but by Chriſt. But after that all enemies be trod under foot, then ſhall we have an immediate union with God: yet ſo, as that this ſhall be the proper and everlaſting praiſe of Chriſt, that he is the procurer of that union.Cameron. de Eccleſ.

Verſe 29. Which are baptized, &c.] The ſeverall ſenſes that are ſet upon this Text. See in Beza, Piſcator, but eſpecially our new Annotations upon the Bible.

Verſe 30. [non-Latin text not transcribed]. Athenae. In jeopardy every hour] Carrying our lives in our hands, as both the Hebrews and Greeks phraſe it.

Verſe 31. By our rejoycing] i. e. By our infirmities, afflictions, wherein he ſo much glorieth, 2 Cor. 11. and 12. as an old ſouldier doth of his ſcars. As if the Apoſtle ſhould ſay, I appeal to all thoſe miſeries that I have ſuffered amongſt you for a teſtimony.

Verſe 32. If after the manner, &c.] Paul ſought with beaſts at Epheſus after the manner of men, that is, ſay ſome, the men of Epheſus fought with him after the manner of beaſts. Others more probably underſtand it literally: If after the manner of men,Beza. Sclatter. that is, as men uſe to do to ſhew their valour (he meaneth thoſe B[illegible: 1 letter]stia[illegible: 1 letter]ij among the Romans) I have been caſt to the beaſts,Chriſoſtom. Ambroſ. and have either overcome them, as Lyſimachus did the lion, or have been ſpared by them, as corpora ſanctorum Martyrum tangere multoties refugiebant beſtiae, ſaith the Hiſtorian, what advantageth it me, &c. And this later ſenſe is a ſtronger argument of the reſurrection.

Let us eat and drink] An ill inference of men of corrupt mindes, and deſtitute of the truth. Chryſoſtome ſaith, There were a ſort of ſuch in his time, as ſaid [non-Latin text not transcribed]. [non-Latin text not transcribed] An[illegible: 4 letters]on. Give me to day, and take thou tomorrow. And have not we thoſe that ſay, Let us be merry while we may: we ſhall never be younger, Ede, bibe, lude, post mortem nulla v[illegible: 1 letter]luptas. It was wiſely done of the Romans to baniſh Alaecus and Philiſcus, a couple of ſwiniſh Epicures, leſt they ſhould by their evil communication and converſation corrupt others.Aelian. l. 9.

Verſe 33. Evil communication] Evil words are not winde, as moſt imagine, but the devils drivell, that leaves a foul ſtain upon the ſpeaker, and oft ſets the like upon the hearer. Shun obſcene borborology (ſaith one) and unſavoury ſpeeches: thou loſeſt ſo much of thine honeſty and piety, as thou admitteſt evil into thy tongue.

Verſe 34. Awake to righteouſneſſe] Go forth and ſhake your ſelves (as Samſon did) out of that dead lethargy whereinto ſin hath caſt you: your enemies are upon you, and you faſt aſleep the while.

I speak this to your ſhame] Ignorance is a bluſhfull ſin. Are ye alſo ignorant? ſaid Chriſt to his Apoſtles: q. d. that's an arrant ſhame indeed. The Scripture ſets ſuch below the Oxe and the Aſſe.

Verſe 35. But ſome man will ſay] Some Epicure will object, and ſay, How can theſe things be? A privatione ad habitum non datur regreſſus. See the Note on Act. 17.18.

Verſe 36. Thou fool] A hard knot muſt have a hard wedge, a dead heart, a rouſing reproof. He confutes Atheiſts from the courſe of nature which they aſcribe ſo much unto.

Verſe 37. And that which thou ſowest] This is an anſwer to the Epicures ſecond demand, verſ. 35. with what body do they come? with a dead, diſeaſed, rotten body, &c? No, no, ſaith the Apoſtle. Sin only is rotted with it's concomitancies, infirmities: but the rotting of the body is but as the rotting of corn under the clod, that it may ariſe incorruptible. Or as the melting of an old piece of plate in the fire, to bring it out, of a better faſhion.

Verſe 38. But God giveth it a body] Deus naturae vires & vices ita moderatur, &c. ſaith one. God ſo orders all, that nothing is done without him. [non-Latin text not transcribed] The ſame Hebrew word that ſignifieth an ear of corn, doth alſo ſignifie a word; becauſe every field of corn, is a book of Gods praiſe, every land a leaf, every leaf a verſe, every ear a word, every corn of wheat a letter to expreſſe the power and goodnes of God.

Verſe 39. All fleſh is not the ſame] This is another anſwer to the Epicure, who might haply reply, and ſay, If mans fleſh, when rotted, ſhall revive, why not likewiſe the fleſh of other creatures? The Apoſtle anſwereth, All fleſh is not the ſame, &c. Mans fleſh only is informed by a reaſonable and immortall ſoul, not ſo the fleſh of other creatures: And hence the difference.

Verſe 40. There are alſo coelestiall] Stars and ſpirits (the inhabitants of that other heaven) I finde (ſaith a Divine) like one another. Meteors and fowls in as many varieties as there are ſeverall creatures. Why? Is it becauſe man, for whoſe ſake they were made, delights in variety, God in conſtancy? Or is it becauſe that in theſe God may ſhew his own skill, and their imperfection?

The glory of the terreſtriall] The glory of our terreſtriall bodies, ſhall at the reſurrection be celeſtiall; they ſhall be more like ſpirits then bodies: ſo clear and tranſparent, ſaith Aquinas, that all the veins, humours, nerves and bowels ſhall be ſeen, as in a glaſſe: they ſhall be conformed to the glorified body of Chriſt, as to the ſtandard.

Verſe 41. One ſtar differeth, &c.] The morning-ſtar is ſaid to caſt a ſhadow with it's ſhine. Canst thou binde the ſweet influences of the ſeven ſtarres? Job 38.31. Whoſe work is to bring the Spring, and which like ſeven ſiſters or lovers (as the word ſignifies) are joyned together in one fair conſtellation. Or loſe the bands of Orion? The ſtar that brings winter, and bindes the earth with froſt and cold. Canst thou bring forth Mazzaroth, the Southern conſtellations? Or canſt thou guide Arcturus with his ſonnes, that is, the Northern ſtars, thoſe ſtore-houſes of Gods good treaſure, which he openeth to our profit? Deut. 28.12.

Verſe 42. So alſo is the reſurrection] Whether there are degrees of glory, as it ſeems probable, ſo we ſhall certainly know, when we come to heaven. Three glimpſes of the bodies glory were ſeen, in Moſes his face, in Chriſts transfiguration, and in Stephens countenance.

Verſe 43. It is raiſed in power] The reſurrection will cure all infirmities. At Stratford-bow were burned in Queen Maries daies, at one ſtake, a lame man and a blinde man. The lame man after he was chained, caſting away his crutch, bad the blinde man be of good comfort; for death would heal them both.Act. and Mon. fol. 1733. And ſo they patiently ſuffered.

Verſe 44. A spirituall body] Luther ſaith the body ſhall move up and down like a thought. Augustin ſaith, they ſhall move to any place they will, aſſoon as they will. As birds (ſaith Zanchius) being hatched, do flie lightly up into the skies,De operib. Dei. which being eggs, were a heavy and ſlimy matter: So man being hatched by the reſurrection, is made pure and nimble, and able to mount up into the heavens.

Verſe 45. A quickning ſpirit] Chriſt is called a ſpirit from his Deity, as Heb. 9.14. and a quickning ſpirit, becauſe he is the principle of life to all believers.

Verſe 46. And afterward, that is spirituall] Nature, Art, Grace, proceed from leſſe perfect to more perfect. Let us advance forward, and ripen apace, that we may be accounted worthy to obtain that world, and the reſurrection from the dead, Luk. 20.35.

Verſe 47. Of the earth, earthy] Gr. Duſty, ſlimy, ex terra friabili. Let this pull down proud fleſh.

The Lord from heaven] Not for the matter of his body; for he was made of a woman; but for the originall and dignity of his perſon; whereof ſee a lively and lofty deſcription, Heb. 1.2, 3.

Verſe 48. They that are earthy] [non-Latin text not transcribed], Vulgus fictilis. Man is but an earthen pot., Iſa. 64.8.

Verſe 49. The image of the heavenly] See Phil. 3.21. Our bodies ſhall be faſhioned like to Chriſts glorious body in beauty, brightneſſe, incorruption, immortality, grace, favour agility, ſtrength, and other unſpeakable qualities and excellencies. Whether they ſhall have that power as to toſſe the greateſt mountains like a ball, yea to ſhake the whole earth at the[illegible: 1 letter]r pleaſure, as Anſelme and Luther thinke, I have not to ſay.

Verſe 50. Fleſh and bloud] The body as it is corruptible, cannot enter heaven, but muſt be changed: we ſhall appear with him in glory. The vile body of Moſes, that was hid in the valley of Moab, was brought forth glorious in the hill of Tabor, Math. 17.

Verſe 51. I ſhew you a myſtery] Not known till now to any man living. [non-Latin text not transcribed]. This, likely, was one of thoſe wordleſſe words that Paul heard in his rapture, 2 Cor. 12.4

Verſe 52. The trumpet ſhall ſound] As at the giving of the law it did, Exod 19 16. If the law were thus given (ſaith a Divine) how ſhall it be required? If ſuch were the proclamation of Gods ſtatutes, what ſhall the ſeſſions be? I ſee and tremble at the reſemblance: The trumpet of the Angel called to the one; the trumpet of the Arch-angel ſhall ſummon us to the other. In the one, the Mount only was on a flame, all the world ſhall be ſo in the other. To the one Moſes ſaies, God came with ten thouſands of his Saints: In the other thouſand thouſands ſhall miniſter to him, and ten thouſand thouſands ſhall ſtand before him.

Verſe 53. For this corruptible] Pointing to his body, he that ſpeaketh, as Pſal. 34 6. This poor man cried, the Lord heard him. So the old believers, when they rehearſed the Creed, and came to that Article, I believe the Reſurrection of the fleſh, they were wont to adde, Etiam hu[illegible: 2 letters]s carnts, even of this ſelf-ſame fleſh. So Job 19.27.

Verſe 55. Death is ſwallowed up] As the fuell is ſwallowed up by the fire: as the Sorcerers ſerpents were ſwallowed up by Moſes his ſerpent.

Verſe 56. Death, where's thy ſting?] This is the ſharpeſt and the ſhrilleſt note, the boldeſt and the braveſt challenge that ever man rang in the ears of death. Sarcaſmo constat & hostili deriſione, quâ mors ridenda propinatur, ſaith one. Death is here out-braved, called craven to his face, and bidden, Do his worſt. So Simeon ſings out his ſoul;Tollitur mors, non ne ſit, ſed ne obſit. Aug. Hilarion chides it out. Ambroſe is bold to ſay, I am neither aſhamed to live, nor afraid to die. Anne Askew the Martyr,Act. and Mon. fol. 1131. thus ſubſcribeth her own confeſſion: Written by me Anne Askew that neither wiſheth for death, nor feareth his might; and as merry as one that is bound towards heaven.Ibid. Mr Bradford being told he ſhould be burned the next day, put off his cap, and lifting up his eyes, praiſed God for it.

Verſe 56. The ſting of death is ſinne] Chriſt having unſtinged death, and as it were diſarmed it, we may ſafely now put it into our boſoms, as we may a ſnake, whoſe ſting is pull'd out. If it ſhoot forth now a ſting at us, it is but an enchanted ſting, as was that of the Sorcerers ſerpents. Buzze it may about our ears, as a drone Bee; but ſting us it cannot. Chriſt as he hath taken away not ſinne it ſelf, but the guilt of ſinne, ſo not death it ſelf but the ſting of death.

Verſe 57. But thanks be to God, &c.] Here S. Paul, Chriſts chief Herauld, proclaims his victory with a world of ſolemnity and triumph.

Verſe 58. Alwaies abounding, &c.] This will ſtrengthen faith: as the oft knocking upon a ſtake faſtens it. When faith bears fruit upward, it will take root downward.

Moreover. But, (δε). In addition to what I have said; or in that which I am now about to say, I make known the main and leading truth of the gospel. The particle δε is "strictly adversative, but more frequently denotes transition and conversion, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory."--Robinson. Here it serves to introduce another topic that was not properly a continuation of what he had said, but which pertained to the same general subject, and which was deemed of great importance.

I declare unto you. γνωριζω. This word properly means, to make known, to declare, to reveal, (Lk 2:15; Rom 9:22,23;) then to tell, narrate, inform, (Eph 6:21, Col 4:7,9;) and also to put in mind of, to impress, to confirm. 1Cor 12:3. Here it does not mean that he was communicating to them any new truth, but he wished to remind them of it; to state the arguments for it, and to impress it deeply on their memories. There is an abruptness in our translation which does not exist in the original. Bloomfield.

The gospel. Mk 1:1. The word here means the glad announcement, or the good news about the coming of the Messiah, his life, and sufferings, and death, and especially his resurrection. The main subject to which Paul refers in this chapter is the resurrection; but he includes in the word gospel, here, the doctrine that he died for sins, and was buried, as well as the doctrine of his resurrection. See 1Cor 15:3,4.

Which I preached unto you. Paul founded the church at Corinth, Acts 18:1, seq. It was proper that he should remind them of what he had taught them at first; of the great elementary truths on which the church had been established, but from which their minds had been diverted by the other subjects that had been introduced as matters of debate and strife. It was fair to presume that they would regard with respect the doctrines which the founder of their church had first proclaimed, if they were reminded of them; and Paul, therefore, calls their attention to the great and vital truths by which they had been converted, and by which the church had thus far prospered. It is well, often, to remind Christians of the truths which were preached to them when they were converted, and which were instrumental in their conversion. When they have gone off from these doctrines, when they have given their minds to speculation and philosophy, it has a good effect to remind them that they were converted by the simple truths that Christ died, and was buried, and rose again from the dead. The argument of Paul here is, that they owed all the piety and comfort which they had to these doctrines; and that, therefore, they should still adhere to them as the foundation of all their hopes.

Which also ye have received. Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you that, however that truth may now be denied by you, it was once received by you, and you professed to believe in the fact that Christ rose from the dead, and that the saints would rise.

And wherein ye stand. By which your church was founded, and by which all your piety and hope has been produced, and which is at the foundation of all your religion. You were built up by this, and by this only can you stand as a Christian church. This doctrine was vital and fundamental. This demonstrates that the doctrines that Christ died "for sins," and rose from the dead, are fundamental truths of Christianity. They enter into its very nature; and without them there can be no true religion.

(a) "I declare" Gall 1:11 (b) "which also ye have received" 1Cor 4-8 (c) "wherein ye stand" 1Pet 5:12

By which also ye are saved. On which your salvation depends; the belief of which is indispensable to your salvation. Mk 16:16. The apostle thus shows the importance of the doctrine. In every respect it demanded their attention. It was that which was first preached among them; that which they had solemnly professed; that by which they had been built up; and that which was connected with their salvation. It does not mean simply that by this they were brought into a salvable state, (Clarke, Macknight, Whitby, Bloomfield, etc.;) but it means that their hopes of eternal life rested on this; and by this they were then, in fact, saved from the condemnation of sin, and were in the possession of the hope of eternal life.

If ye keep in memory. Margin, as in the Greek, if ye hold fast. The idea is, that they were saved by this, or would be, if they faithfully retained or held the doctrine as he delivered it; if they observed it, and still believed it, notwithstanding all the efforts of their enemies, and all the arts of false teaching to wrest it from them. There is a doubt delicately suggested here, whether they did in fact still adhere to his doctrine, or whether they had not abandoned it in part for the opposite.

Unless ye have believed in vain. You will be saved by it, if you adhere to it, unless it shall turn out that it was vain to believe, and that the doctrine was false. That it was not false, he proceeds to demonstrate. Unless all your trials, discouragements, and hopes were to no purpose, and all have been the result of imposture; and unless all your profession is false and hollow, you will be saved by this great doctrine which I first preached to you.

(d) "if ye" Heb 3:6 (1) "keep" "hold fast" (2) "what I preached" "by what speech"

For I delivered unto you. 1Cor 11:23.

First of all. Among the first doctrines which I preached. As the leading and primary doctrines of Christianity.

That which I also received. Which had been communicated to me. Not doctrines of which I was the author, or which were to be regarded as my own. Paul here refers to the fact that he had received these doctrines from the Lord Jesus by inspiration. 1Cor 11:23. Gal 1:12. This is one instance in which he claims to be under the Divine guidance, and to have received his doctrines from God.

How that Christ died for our sins. The Messiah, the Lord Jesus, died as an expiatory offering on account of our sins. They caused his death; for them he shed his blood; to make expiation for them, and to wipe them away, he expired on the cross. This passage is full proof that Christ did not die merely as a martyr, but that his death was to make atonement for sin. That he died as an atoning sacrifice, or as a vicarious offering, is here declared by Paul to be among the first things that he taught; and the grand fundamental truth on which the church at Corinth had been founded, and by which it had been established, and by which they would be saved. It follows that there can be no true church, and no well-founded hope of salvation, where the doctrine is not held that Christ died for sin.

According to the Scriptures. The writings of the Old Testament. Jn 5:39. It is, of course, not certain to what parts of the Old Testament Paul here refers. He teaches simply that the doctrine is contained there that the Messiah would die for sin; and, in his preaching, he doubtless adduced and dwelt upon the particular places. Some of the places where this is taught are the following: Ps 22, Isa 53, Dan 9:26, Zech 12:10, Lk 24:26,46. See also Hengstenberg's Christology of the Old Test., vol. i., pp. 187, 216, translated by Keith.

(*) "first of all" "Among the chief things" (f) "according to the scriptures" Gen 3:15, Ps 22, Dan 9:26, Zech 13:7 Lk 24:26,46

And that he was buried. That is, evidently, according to the Scriptures. See Isa 53:9.

And that he rose again the third day, etc. That is, that he should rise from the dead was foretold in the Scriptures. It is not of necessity implied that it was predicted that he should rise on the third day, but that he should rise from the dead. See the argument for this stated in the discourse of Peter, in Acts 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Ps 16:10.

(g) "according to the scriptures" Ps 16:10, Hoss 6:2

And that he was seen of Cephas. Peter. Jn 1:42. The resurrection of Christ was a fact to be proved, like all other facts, by competent and credible witnesses. Paul, therefore, appeals to the witnesses who had attested, or who yet lived to attest, the truth of the resurrection of the Lord Jesus; and shows that it was not possible that so many witnesses should have been deceived. As this was not the first time in which the evidence had been stated to them, and as his purpose was merely to remind them of what they had heard and believed, he does not adduce all the witnesses to the event, but refers only to the more important ones. He does not, therefore, mention the woman to whom the Saviour first appeared, nor does he refer to all the times when the Lord Jesus manifested himself to his disciples. But he does not refer to them in general merely, but mentions names, and refers to persons who were then alive, who could attest the truth of the resurrection. It may be observed, also, that Paul observes probably the exact order in which the Lord Jesus appeared to the disciples, though he does not mention all the instances. For an account of the persons to whom the Lord Jesus appeared after his resurrection, and the order in which it was done, see the Harmony at the end of Notes on Matthew.

Then of the twelve. The apostles, still called "the twelve," though Judas was not one of them. It was common to call the apostles "the twelve." Jesus appeared to the apostles at one time in the absence of Thomas, (Jn 20:19,24;) and also to them when Thomas was present, Jn 20:24-29. Probably Paul here refers to the latter occasion, when all the surviving apostles were present.

(h) "Cephas" Lk 24:34

Above five hundred brethren at once. More than five hundred Christians or followers of Jesus at one time. This was probably in Galilee, where the Lord Jesus had spent the greater part of his public ministry, and where he had made most disciples. The place, however, is not designated, and of course cannot be known. It is remarkable that this fact is omitted by all the evangelists; but why they should have omitted so remarkable a proof of the resurrection of the Lord Jesus is unknown. There is a slight circumstance hinted at in Mt 28:10, which may throw some light on this passage. After his resurrection, Jesus said to the women who were at the sepulchre, "Go tell my brethren that they go into Galilee, and there shall they see me." And in Mt 28:16 it is said, "The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." Jesus had spent most of his public life in Galilee. He had made most of his disciples there. It was proper, therefore, that those disciples who would of course hear of his death, should have some public confirmation of the fact that he had risen. It is very probable, also, that the eleven who went down into Galilee after he rose would apprize the brethren there of what had been said to them, that Jesus would meet them on a certain mountain; and it is morally certain that they who had followed him in so great numbers in Galilee would be drawn together by the report that the Lord Jesus, who had been put to death, was about to be seen there again alive. Such is human nature, and such was the attachment of these disciples to the Lord Jesus, that it is morally certain a large concourse would assemble on the slightest rumour that such an occurrence was to happen. Nothing more would be necessary anywhere to draw a concourse of people than a rumour that one who was dead would appear again; and in this instance, where they ardently loved him, and when, perhaps, many believed that he would rise, they would naturally assemble in great numbers to see him once more. One thing is proved by this, that the Lord Jesus had many more disciples than is generally supposed. If there were five hundred who could be assembled at once in a single part of the land where he had preached, there is every reason to suppose that there were many more in other parts of Judea.

The greater part remain unto this present. Are now alive, and can be appealed to, in proof that they saw him. What more conclusive argument for the truth of his resurrection could there be than that five hundred persons had seen him, who had been intimately acquainted with him in his life, and who had become his followers? If the testimony of five hundred could not avail to prove his resurrection, no number of witnesses could. And if five hundred men could thus be deceived, any number could; and it would be impossible to substantiate any simple matter of fact by the testimony of eye-witnesses.

But some are fallen asleep. Have died. This is the usual expression employed in the Scriptures to describe the death of saints. It denotes

(1.) the calmness and peace with which they die, like sinking into a gentle sleep;

(2.) the hope of a resurrection, as we sink to sleep with the expectation of again awaking. Jn 11:11; 1Cor 11:30.

After that, he was seen of James. This appearance is not recorded by the evangelists. It is mentioned in the fragment of the apocryphal gospel according to the Hebrews, which is, however, of no authority. It is probable that the Lord Jesus appeared often to the disciples, as he was forty days on earth after his resurrection, and the evangelists have only mentioned the more prominent instances, and enough to substantiate the fact of his resurrection. This James, the Fathers say, was James the Less, the brother or cousin-german of the Lord Jesus. The other James was dead (see Acts 12:1) when this epistle was written. This James, the author of the epistle that bears his name, was stationed in Jerusalem. When Paul went there, after his return from Arabia, he had an interview with James, (Gal 1:19, "But other of the apostles saw I none, save James the Lord's brother;") and it is highly probable that Paul would state to him the vision which he had of the Lord Jesus on his way to Damascus, and that James also would state to Paul the fact that he had seen him after he rose. This may be the reason why Paul here mentions the fact, because he had it from the lips of James himself.

Then of all the apostles. By all the apostles. Perhaps the occasion at the sea of Galilee, recorded in Jn 21:14. Or it is possible that he frequently met the apostles assembled together; and that Paul means to say, that during the forty days after his resurrection he was often seen by them.

And last of all. After all the other times in which he appeared to men; after he had ascended to heaven. This passage proves that the apostle Paul saw the same Lord Jesus, the same body which had been seen by the others, or else his assertion would be no proof that he was risen from the dead. It was not a fancy, therefore, that he had seen him; it was not the work of imagination; it was not even a revelation that he had risen; it was a real vision of the ascended Redeemer.

He was seen of me also. On the way to Damascus. See Acts 9:3-6,17.

As of one born out of due time. Marg., Or, an abortive. Our translation, to most readers, probably, would not convey the real meaning of this place. The expression, "as of one born out of due time," would seem to imply that Paul meant to say that there was some unfitness as to the time when he saw the Lord Jesus; or that it was too late to have as clear and satisfactory a view of him as those had who saw him before his ascension. But this is by no means the idea in the passage. The word here used (εκτρωμα) properly means an abortion, one born prematurely. It is found nowhere else in the New Testament; and here it means, as the following verse shows, one that was exceedingly unworthy; that was not worth regard; that was unfit to be employed in the service of the Lord Jesus; that had the same relation to that which was worthy of the apostolic office which an abortion has to a living child. The word occurs (in the Septuagint) in Job 3:16; Eccl 6:3, as the translation of , nephel, an abortion, or untimely birth. The expression seems to be proverbial, and to denote anything that is vile, offensive, loathsome, unworthy. See Nu 12:12. The word, I think, has no reference to the mode of training of the apostle, as if he had not had the same opportunity as the others had, and was, therefore, compared with their advantages, like an untimely child compared with one that had come to maturity before its birth, as Bloomfield supposes; nor does it refer to his diminutive stature, as Wetstein supposes; but it means that he felt himself vile, guilty, unworthy, abominable as a persecutor, and as unworthy to be an apostle. The verse following shows that this is the sense in which the word is used.

(a) "last of all" Acts 9:17 (1) "one born" "an abortive"

For. A reason for the appellation which he had given to himself in 1Cor 15:8.

I am the least of the apostles. Not on account of any defect in his commission, or any want of qualification to bear witness ia what he saw; but on account of the great crime of his life, the fact that he had been a persecutor. Paul could never forget that; as a man who has been profane and a scoffer, when he becomes converted, can never forget the deep guilt of his former life. The effect will be to produce humility, and a deep sense of unworthiness, ever onward.

Am not meet to be called an apostle. Am not fit to be regarded as a follower of the Lord Jesus, and as appointed to defend his cause, and to bear his name among the Gentiles. Paul had a deep sense of his unworthiness; and the memory of his former life tended ever to keep him humble. Such should be, and such will be, the effect of the remembrance of a life of sin on those who become converted to the gospel, and especially if they are intrusted with the high office of the ministry and occupy a station of importance in the church of God.

Because I persecuted the church of God. See Acts 9. It is evident, however, that deeply as Paul might feel his unworthiness, and his unfitness to be called an apostle, yet that this did not render him an incompetent witness of what he had seen. He was unworthy; but he had no doubt that he had seen the Lord Jesus; and amidst all the expressions of his deep sense of his unfitness for his office, he never once intimates the slightest doubt that he had seen the Saviour. He felt himself fully qualified to testify to that; and with unwavering firmness he did testify to it to the end of life. A man may be deeply sensible that he is unworthy of an elevated station or office, and yet not the less qualified to be a witness. Humility does not disqualify a man to give testimony, but rather furnishes an additional qualification. There is no man to whom we listen more attentively, or whose words we more readily believe, than the modest and humble man--the man who has had abundant opportunities to observe that of which he testifies, and yet who is deeply humble. Such a man was the apostle Paul; and he evidently felt that, much as he felt his unworthiness, and ready as he was to confess it, yet his testimony on the subject of the resurrection of the Lord Jesus ought to have, and would have, great weight in the church at Corinth. Acts 9:19.

(b) "least" Eph 3:7,8

But by the grace of God I am what I am. By the favour or mercy of God. What I have is to be traced to him, and not to any native tendency to goodness, or any native inclination to his service, or to any merit of my own. All my hopes of heaven; all my zeal; all my success; all my piety; all my apostolic endowments, are to be traced to him. Nothing is more common in the writings of Paul, than a disposition to trace all that he had to the mere mercy and grace of God. And nothing is a more certain indication of true piety than such a disposition. The reason why Paul here introduces the subject seems to be this: He had incidentally, and undesignedly, introduced a comparison in one respect between himself and the other apostles. He had not had the advantages which they had. Most of all, he was overwhelmed with the recollection that he had been a persecutor. He felt, therefore, that there was a peculiar obligation resting on him to make up by diligence for the want of their advantages of an early personal conversation with the Lord Jesus, and to express his gratitude that so great a sinner had been made an apostle, he, therefore, says that he had not been idle. He had been enabled, by the grace of God, to labour more than all the rest, and he had thus shown that he had not been insensible of his obligations.

But I laboured more abundantly, etc. I was more diligent in preaching; I encountered more perils; I have exerted myself more. The records of his life, compared with the records of the other apostles, fully show this.

Yet not I. I do not attribute it to myself. I would not boast of it. The fact is plain and undeniable, that I have so laboured. But I would not attribute it to myself. I would not be proud or vain. I would remember my former state; would remember that I was a persecutor; would remember that all my disposition to labour, and all my ability, and all my success, are to be traced to the mere favour and mercy of God. So every man who has just views feels, who has been favoured with success in the ministry. If a man has been successful as a preacher; if he has been self-denying, laborious, and the instrument of good, he cannot be insensible to the fact, and it would be foolish affectation to pretend ignorance of it. But he may feel that it is all owing to the mere mercy of God; and the effect will be to produce humility and gratitude, not pride and self-complacency.

(a) "not I" Mt 10:20

Therefore whether it were I or they. I or the other apostles. It is comparatively immaterial by whom it was done. The establishment of the truth is the great matter; and the question by whom it is done is one of secondary importance.

So we preach. So we all preach. We all defend the same great doctrines; we all insist on the fact that the Lord Jesus died and rose; and this doctrine you all have believed. This doctrine is confirmed by all who preach; and this enters into the faith of all who believe. The design of Paul is to affirm that the doctrines which he here refers to were great, undeniable, and fundamental doctrines of Christianity; that they were proclaimed by all the ministers of the gospel, and believed by all Christians. They were, therefore, immensely important to all; and they must enter essentially into the hopes

Now if Christ, etc. Paul, having (1Cor 15:1-11) stated the direct evidence for the resurrection of the Lord Jesus, proceeds here to demonstrate that the dead would rise, by showing how it followed from the fact that the Lord Jesus had risen, and by showing what consequences would follow from denying it. The whole argument is based on the fact that the Lord Jesus had risen. If that was admitted, he shows that it must follow that his people would also rise.

Be preached. The word preached here seems to include the idea of so preaching as to be believed; or so as to demonstrate that he did rise. If this was the doctrine on which the church was based, that the Lord Jesus rose from the dead, how could the resurrection of the dead be denied?

How say. How can any say; how can it be maintained?

Some among you. See the introduction to the chapter. Who these were is unknown. They may have been some of the philosophic Greeks, who spurned the doctrine of the resurrection, (Acts 17:32;) or they may have been some followers of Sadducean teachers; or it may be that the Gnostic philosophy had corrupted them. It is most probable, I think, that the denial of the resurrection was the result of reasoning after the manner of the Greeks, and the effect of the introduction of philosophy into the church. This has been the fruitful source of most of the errors which have been introduced into the church.

That there is no resurrection of the dead? That the dead cannot rise. How can it be held that there can be no resurrection, while yet it is admitted that Christ rose? The argument here is twofold.

(1.) That Christ rose was one instance of a fact which demonstrated that there had been a resurrection, and of course that it was possible.

(2.) That such was the connexion between Christ and his people that the admission of this fact involved also the doctrine that all his people would also rise. This argument Paul states at length in the following verses. It was probably held by them that the resurrection was impossible. To all this, Paul answers in accordance with the principles of inductive philosophy as now understood, by demonstrating a fact, and showing that such an event had occurred, and that consequently all the difficulties were met. Facts are unanswerable demonstrations; and when a fact is established, all the obstacles and difficulties in the way must be admitted to be overcome. So philosophers now reason; and Paul, in accordance with these just principles, laboured simply to establish the fact that one had been raised, and thus met at once all the objections which could be urged against the doctrine. It would have been most in accordance with the philosophy of the Greeks to have gone into a metaphysical discussion to show that it was not impossible or absurd, and this might have been done. It was most in accordance with the principles of true philosophy, however, to establish the fact at once, and to argue from that, and thus to meet all the difficulties at once. The doctrine of the resurrection, therefore, does not rest on a metaphysical subtilty; it does not depend on human reasoning; it does not depend on analogy; it rests just as the sciences of astronomy, chemistry, anatomy, botany, and natural philosophy do, on well ascertained facts; and it is now a well understood principle of all true science, that no difficulty, no obstacle, no metaphysical subtilty, no embarrassment about being able to see how it is, is to be allowed to destroy the conviction in the mind which the facts are fitted to produce.

(b) "how say" Acts 26:8

But if there be no resurrection of the dead. If the whole subject is held to be impossible and absurd, then it must follow that Christ is not risen, since there were the same difficulties in the way of raising him up which will exist in any case. He was dead; and was buried. He had lain in the grave three days. His human soul had left the body. His frame had become cold and stiff. The blood had ceased to circulate, and the lungs to heave. In his case there was the same difficulty in raising him up to life that there is in any other; and if it is held to be impossible and absurd that the dead should rise, then it must follow that Christ has not been raised. This is the first consequence which Paul states as resulting from the denial of this doctrine, and this is inevitable. Paul thus shows them that the denial of the doctrine, or the maintaining the general proposition, "that the dead would not rise," led also to the denial of the fact that the Lord Jesus had risen, and, consequently, to the denial of Christianity altogether, and the annihilation of all their hopes. There was, moreover, such a close connexion between Christ and his people, that the resurrection of the Lord Jesus made their resurrection certain. See 1Thes 4:14. Jn 14:19.

(c) "but if there be no resurrection" 1Thes 4:14

And if Christ be not risen, then is our preaching vain. Another consequence which must follow if it be held that there was no resurrection, and consequently that Christ was not risen. It would be vain and useless to preach. The substance of their preaching was, that Christ was raised up; and all their, preaching was based on that. If that were not true, the whole system was false, and Christianity was an imposition. The word vain here seems to include the idea of useless, idle, false. It would be false to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, as it could save no one.

And your faith is also vain. It is useless to believe. It can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise, (Mt 16:21, 17:22,23, Lk 9:22); and since the whole of his religion depended on that. The system could not be true unless Christ had been raised, as he said he would be; and to believe a false system could be of no use to any man. The argument here is one addressed to all their feelings, their hopes, and their belief. It is drawn from all their convictions that the system was true. Were they, could they be prepared to admit a doctrine which involved the consequence that all the evidences which they had that the apostles preached the truth were delusive, and that all the evidences of the truth of Christianity which had affected their minds and won their hearts were false and deceptive? If they were not prepared for this, then it followed that they should not abandon or doubt the doctrine of the resurrection of the dead.

(a) "if Christ" Acts 17:31

Yea, and we are found. We are; or we shall be proved to be. It will follow, if the Lord Jesus was not raised up, that we have been false witnesses.

Of God. Respecting God. It will be found that we have affirmed that which is not true of God; or have said that he has done that which he has not done. Nothing could be regarded as a greater crime than this, whatever might be the immediate subject under consideration. To bear false witness of a man, or to say that a man has done what he has not done, is regarded as a grievous crime. How much more so to bear false testimony of God.

Because we have testified of God. Or, rather, against God, (κατατουθεου.) Our evidence has been against him. We have affirmed that which is not true; and this is against God. It is implied here, that it would be a crime to testify that God had raised up the Lord Jesus if he had not done it; or that it would be affirming that of God which would be against his character, or which it would be improper for him to do. This would be so,

(1.) because it would be wrong to bear any false witness of God, or to affirm that he had done what he had not done;

(2.) because if the Lord Jesus had not been raised up, it would prove that he was an impostor, since he had declared that he would be raised up; and to affirm of God that he had raised up an impostor would be against him, and would be highly dishonourable to him.

If the dead rise not. If there is, and can be no resurrection. If this general proposition is true, that there can be no resurrection, then it will apply to Christ as well as any others, and must prove that he did not rise. The argument in this verse is this:

(1.) If it was denied that Christ was raised, it would prove that all the apostles were false witnesses of the worst character--false witnesses against God.

(2.) This the apostle seems to have presumed they could not believe. They had had too many evidences that they spoke the truth; they had seen their uniform respect for God, and desire to bear witness of him and in his favour; they had had too conclusive evidence that they were inspired by him, and had the power of working miracles; they were too fully convinced of their honesty, truth, and piety, ever to believe that they could be false witnesses against God. They had had ample opportunity to know whether God did raise up the Lord Jesus; and they were witnesses who had no inducement to bear a false witness in the case.

(*) "witnesses of God" "concerning"

For if the dead rise not, etc. This is a repetition of what is said in 1Cor 15:13. It is repeated her, evidently, because of its importance. It was a great and momentous truth which would bear repetition, that if there was no resurrection, as some held, then it would follow that the Lord Jesus was not raised up.

Your faith is vain. 1Cor 15:14. The meaning of this passage here is, that their faith was vain, because, if Christ was not raised up, they were yet unpardoned sinners. The pardon of sin was connected with the belief of the resurrection of the Lord Jesus, and, if he was not raised, they were still in a state of sin.

Ye are yet in your sins. Your sins are yet unpardoned. They can be forgiven only by faith in him, and by the efficacy of his blood. But if he was not raised, he was an impostor; and, of course, all your hopes of pardon by him, and through him, must be vain. The argument in this verse consists in an appeal to their Christian experience and their hopes. It may be thus expressed:

(1.) You have reason to believe that your sins are forgiven. You cherish that belief on evidence that is satisfactory to you. But if Christ is not raised, that cannot be true. He was an impostor, and sins cannot be forgiven by him. As you are not, and cannot be prepared to admit that your sins are not forgiven, you cannot admit a doctrine which involves that.

(2.) You have evidence that you are not under the dominion of sin. You have repented of it; have forsaken it; and are leading a holy life. You know that, and cannot be induced to doubt this fact. But all that is to be traced to the doctrine that the Lord Jesus rose from the dead. It is only by believing that, and the doctrines which are connected with it, that the power of sin in the heart has been destroyed. And as you cannot doubt that under the influence of that truth you have been enabled to break off from your sins, so you cannot admit a doctrine which would involve it as a consequence that you are yet under the condemnation and the dominion of sin. You must believe, therefore, that the Lord Jesus rose; and that, if he rose, others will also. This argument is good also now, just so far as there is evidence that, through the belief of a risen Saviour, the dominion of sin has been broken; and every Christian is, therefore, in an important sense, a witness of the resurrection of the Lord Jesus,--a living proof that a system which can work so great changes, and produce such evidence that sins are forgiven as are furnished in the conversion of sinners, must be from God; and, of course, that the work of the Lord Jesus was accepted, and that he was raised up from the dead.

(b) "your faith" Rom 4:25

Then they also, etc. This verse contains a statement of another consequence which must follow from the denial of the resurrection-that all Christians who had died had faded of salvation, and were destroyed.

Which are fallen asleep in Christ. Which have died as Christians. 1Cor 15:6; 1Thes 4:15.

Are perished. Are destroyed; are not saved. They hoped to have been saved by the merits of the Lord Jesus; they trusted to a risen Saviour, and fixed all their hopes of heaven there; but if he did not rise, of course the whole system was delusion, and they have failed of heaven, and been destroyed. Their bodies lie in the grave, and return to their native dust without the prospect of a resurrection, and their souls axe destroyed. The argument here is mainly an appeal to their feelings: "Can you believe it possible that the good men who have believed in tile Lord Jesus are destroyed? Can you believe that your best friends, your kindred, and your fellow Christians who have died, have gone down to perdition? Can you believe that they will sink to woe with the impenitent, and the polluted, and abandoned? If you cannot, then it must follow that they are saved. And then it will follow that you cannot embrace a doctrine which involves this consequence." And this argument is a sound one still. There are multitudes who are made good men by the gospel. They are holy, humble, self-denying, and prayerful friends of God. They have become such by the belief of the death and resurrection of the Lord Jesus. Can it be believed that they will be destroyed? That they will perish with the profane, and licentious, and unprincipled . That they will go down to dwell with the polluted and the wicked? "Shall not the Judge of all the earth do right?" Gen 18:25. If it cannot be so believed, then they will be saved; and if saved, it follows that the system is true which saves them, and, of course, that the Lord Jesus rose from the dead. We may remark here, that a denim of the truth of Christianity involves the belief that its friends will perish with others; that all their hopes are vain; and that their expectations are delusive. He, therefore, who becomes an infidel, believes that his pious friends--his sainted father, his holy mother, his lovely Christian sister or child--are deluded and deceived; that they will sink down to the grave to rise no more; that their hopes of heaven will all vanish, and that they will be destroyed with the profane, the impure, and the sensual. And if infidelity demands this faith of its votaries, it is a system which strikes at the very happiness of social life, and at all our convictions of what is true and right. It is a system that is withering and blighting to the best hopes of men. Can it be believed that God will destroy those who are living to his honour; who are pure in heart, and lovely in life, and who have been made such by the Christian religion? If it cannot, then every man knows that Christianity is not false, and that infidelity IS NOT TRUE.

If in this life only we have hope in Christ. If our hope in Christ shall not be followed by the resurrection of the dead and future glory, and if all our hopes shall be disappointed.

We are, etc. Doddridge, Macknight, Grotius, and some others, suppose that this refers to the apostles only; and that the sense is, that if there was no resurrection, they, of all men, would be most to be pitied, since they had exposed themselves to such a variety of dangers and trials, in which nothing could sustain them but the hope of immortality. If they failed in that, they failed in everything. They were regarded as the most vile of the human family; they suffered more from persecution, poverty, and perils, than other men; and if, after all, they were to be deprived of all their hopes, and disappointed in their expectation of the resurrection, their condition would be more deplorable than that of any other men. But there is no good reason for supposing that the word "we," here, is to be limited to the apostles. For,

(1.) Paul had not mentioned the apostles particularly in the previous verses; and,

(2.) the argument demands that it should be understood of all Christians, and the declaration is as true, substantially, of all Christians as it was of the apostles.

Of all men most miserable. More to be pitied or commiserated than any other class of men. The word here used (ελεεινοτεροι) means, properly, more deserving of pity, more pitiable. It may mean, sometimes, more wretched, or unhappy; but this is not necessarily its meaning, nor is it its meaning here. It refers rather to their condition and hopes than to their personal feeling; and does not mean that Christians are unhappy, or that their religion does not produce comfort, but that their condition would be most deplorable; they would be more deserving of pity than any other class of men. This would be,

(1.) because no other men had so elevated hopes, and, of course, no others could experience so great disappointment.

(2.) They were subjected to more trials than any other class of men. They were persecuted and reviled, and subjected to toil, and privation, and want, on account of their religion; and if, after all, they were to be disappointed, their condition was truly deplorable.

(3.) They do not indulge in the pleasures of this life; they do not give themselves, as others do, to the enjoyments of this world. They voluntarily subject themselves to trial and self-denial; and if they are not admitted to eternal life, they are not only disappointed in this, but they are cut off from the sources of happiness which their fellow-men enjoy in this world.--Calvin.

(4.) On the whole, therefore, there would be disappointed hopes, and trials, and poverty, and want, and all for nought; and no condition could be conceived to be more deplorable than where a man was looking for eternal life, and for it subjecting himself to a life of want, and poverty, and persecution, and tears, and should be finally disappointed. This passage, therefore, does not mean that virtue and piety are not attended with happiness; it does not mean that, even if there were no future state, a man would not be more happy if he walked in the paths of virtue, than if he lived a life of sin; it does not mean that the Christian has no happiness in religion itself--in the love of God, and in prayer and praise, and in purity of life. In all this he has enjoyment; and even if there were no heaven, a life of virtue and piety would be more happy than a life of sin. But it means that the condition of the Christian would be more deplorable than that of other men; he would be more to be pitied. All his high hopes would be disappointed. Other men have no such hopes to be dashed to the ground; and, of course, no other men would be such objects of pity and compassion. The argument in this verse is derived from the high hopes of the Christian. "Could they believe that all their hopes were to be frustrated? Could they subject themselves to all these trials and privations, without believing that they would rise from the dead?

Were they prepared, by the denial of the doctrine of the resurrection, to put themselves in the condition of the most miserable and wretched of the human family--to admit that they were in a condition most to be deplored?

(a) "we are of" Jn 16:2, 1Cor 4:13, 2Ti 3:12

But now is Christ risen, etc. This language is the bursting forth of a full heart and of overpowering conviction. It would seem as if Paul were impatient of the slow process of argument; weary of meeting objections, and of stating the consequences of a denial of the doctrine; and longing to give utterance to what he knew, that Christ was risen from the dead. That was a point on which he was certain. He had seen him after he was risen; and he could no more doubt this fact than he could any other which he had witnessed with his own eyes. He makes, therefore, this strong affirmation; and in doing it, he at the same time affirms that the dead will also rise, since he had shown (1Cor 15:12-18) that all the objection to the doctrine of the resurrection was removed by the fact that Christ had risen, and had shown that his resurrection involved the certainty that his people also would rise. There is peculiar force in the word "now" in this verse. The meaning may be thus expressed: "I have shown the consequences which would follow from the supposition that Christ was not raised up. I have shown how it would destroy all our hopes, plunge us into grief, annihilate our faith, make our preaching vain, and involve us in the belief that our pious friends have perished, and that we are yet in our sins. I have shown how it would produce the deepest disappointment and misery. But, all this was mere supposition. There is no reason to apprehend any such consequences, or to be thus alarmed. Christ is risen. Of that there is no doubt. That is not to be called in question. It is established by irrefragable testimony; and consequently our hopes are not vain, our faith is not useless, our pious friends have not perished, and we shall not be disappointed."

And become the firstfruits. The word rendered firstfruits (απαρχη occurs in the New Testament in the following places: Rom 8:23, Rom 8:23, Rom 11:16, 16:5, 1Cor 15:20,23 Jas 1:18, Rev 14:4. It occurs often in the Seventy as the translation of , fat, or fatness, (Nu 18:12,29,30,32;) as the translation of , the tenth, or tithe, (De 12:6;) of , iniquity, (Nu 18:1;) of , the beginning, the commencement, the first, (Ex 23:19, Lev 23:10, Nu 15:18,19,etc.;) of , oblation, offering; lifting up; of that which is lifted up or waved as the first sheaf of the harvest, etc., Ex 25:2,3, 35:5 Nu 5:9, 18:8, etc. The first-fruits, or the first sheaf of ripe grain, was required to be offered to the Lord, and was waved before him by the priest, as expressing the sense of gratitude by the husbandman, and his recognition of the fact that God had a right to all that he had, Lev 23:10-14. The word, therefore, comes to have two senses, or to involve two ideas:

(1.) That which is first, the beginning, or that which has the priority of time; and

(2) that which is a part and portion of the whole which is to follow, and which is the earnest or pledge of that; as the first sheaf of ripe grain was not only the first in order of time, but was the earnest or pledge of the entire harvest which was soon to succeed. In allusion to this, Paul uses the word here. It was not merely or mainly that Christ was the first in order of time that rose from the dead--for Lazarus and the widow's son had been raised before him--but it was that he was chief in regard to the dignity, value, and importance of his rising; he was connected with all that should rise, as the first sheaf of the harvest was with the crop; he was a part of the mighty harvest of the resurrection, and his rising was a portion of that great rising, as the sheaf was a portion of the harvest itself; and he was so connected with them all, and their rising so depended on his, that his resurrection was a demonstration that they would rise. It may also be implied here, as Grotius and Schoettgen have remarked, that he is the first of those who were raised so as not to die again; and that, therefore, those raised by Elisha and by the Saviour himself do not come into the account. They all died again; but the Saviour will not die, nor will those whom he will raise up in the resurrection die any more. He is, therefore, the first of those that thus rise, and a portion of that great host which shall be raised to die no more. May there not be another idea? The first sheaf of the harvest was consecrated to God, and then all the harvest was regarded as consecrated to him. May it not be implied that, by the resurrection of the Lord Jesus, all those of whom he speaks are regarded as sacred to God, and as consecrated and accepted by the resurrection and acceptance of Him who was the first-fruits?

Of them that slept. Of the pious dead. 1Cor 15:6.

(b) "now is" 1Pet 1:3 (c) "first fruits" Acts 26:23, Col 1:18, Rev 1:5

For since by man came death. By Adam, or by means of his transgression. See 1Cor 15:22. The sense is, evidently, that in consequence of the sin of Adam all men die, or are subjected to temporal death. Or, in other words, man would not have died had it not been for the crime of the first man. Rom 5:12. This passage may be regarded as proof that death would not have entered the world had it not been for transgression; or, in other words, if man had not sinned, he would have remained immortal on the earth, or would have been translated to heaven, as Enoch and Elijah were, without seeing death. The apostle here, by "man," undoubtedly refers to Adam; but the particular and specific idea which he intends to insist on is, that as death came by human nature, or by a human being, by a man, so it was important and proper that immortality, or freedom from death, should come in the same way, by one who was a man. Man introduced death; man also would recover from death. The evil was introduced by one man; the recovery would be by another.

By man came also. By the Lord Jesus, the Son of God in human nature. The resurrection came by him, because he first rose--first of those who should not again die; because he proclaimed the doctrine, and placed it on a firm foundation; and because by his power the dead will be raised up. Thus he came to counteract the evils of the fall, and to restore man to more than his primeval dignity and honour. The resurrection through Christ win be with the assurance that all who are raised up by him shall never die again.

(d) "For since" Rom 5:12,17 (e) "came death, by man" Jn 11:25

For as in Adam. εντωαδαμ. By Adam; by the act, or by means of Adam; as a consequence of his act. His deed was the procuring cause, or the reason, why all are subjected to temporal death. See Gen 3:19. It does not mean that all men became actually dead when he sinned, for they had not then an existence; but it must mean that the death of all can be traced to him as the procuring cause, and that his act made it certain that all that came into the world would be mortal. The sentence which went forth against him (Gen 3:19) went forth against all; affected all; involved all in the certainty of death; as the sentence that was passed on the serpent (Gen 3:14) made it certain that all serpents would be "cursed above all cattle," and be prone upon the earth; the sentence that was passed upon the woman (Gen 3:16) made it certain that all women would be subjected to the same condition of suffering to which Eve was subjected; and the sentence that was passed on man, (Gen 3:17)--that he should cultivate the ground in sorrow all the days of his life, that it should bring forth thistles and thorns to him, (Gen 3:18,) that he should eat bread in the sweat of his brow, (Gen 3:19)--made it certain that this would be the condition of all men as well as of Adam. It was a blow at the head of the human family, and they were subjected to the same train of evils as he was himself. In like manner they were subjected to death. It was done in Adam, or by Adam, in the same way as it was in him, or by him, that they were subjected to toil, and to the Necessity of procuring food by the sweat of the brow. Rom 5:12, also notes on Rom 5:13-19. See 1Cor 15:47,48.

All die. All mankind are subjected to temporal death; or are mortal. This passage has been often adduced to prove that all mankind became sinful in Adam, or in virtue of a covenant transaction with him; and that they are subjected to spiritual death as a punishment for his sins. But, whatever may be the truth on that subject, it is clear that this passage does not relate to it, and should not be adduced as a proof text. For

(1.) the words die and dieth obviously and usually refer to temporal death; and they should be so understood, unless there is something in the connexion which requires us to understand them in a figurative and metaphorical sense. But there is, evidently, no such necessity here.

(2.) The context requires us to understand this as relating to temporal death. There is not here, as there is in Rom 5, any intimation that men became sinners in consequence of the transgression of Adam; nor does the course of the apostle's argument require him to make any statement on that subject. His argument has reference to the subject of temporal death, and the resurrection of the dead; and not to the question in what way men became sinners.

(3.) The whole of this argument relates to the resurrection of the dead. That is the main, the leading, the exclusive point. He is demonstrating that the dead would rise. He is showing how this would be done. It became, therefore, important for him to show in what way men were subjected to temporal death. His argument, therefore, requires him to make a statement on that point, and that only; and to show that the resurrection by Christ was adapted to meet and overcome the evils of the death to which men were subjected by the sin of the first man. In Rom 5 the design of Paul is to prove that the effects of the work of Christ were more than sufficient to meet ALL the evils introduced by the sin of Adam. This leads him to an examination there of the question in what way men became sinners. Here the design is to show that the work of Christ is adapted to overcome the evils of the sin of Adam in one specific matter--the matter under discussion; that is, on the point of the resurrection; and his argument therefore requires him to show only that temporal death, or mortality, was introduced by the first man, and that this has been counteracted by the second; and to this specific point the interpretation of this passage should be confined. Nothing is more important in interpreting the Bible than to ascertain the specific point in the argument of a writer to be defended or illustrated, and then to confine the interpretation to that. The argument of the apostle here is ample to prove that all men are subjected to temporal death by the sin of Adam; and that this evil is counteracted fully by the resurrection of Christ, and the resurrection through him. And to this point the passage should be limited.

(4.) If this passage means that in Adam, or by him, all men became sinners, then the correspondent declaration, "all shall be made alive," must mean that all men shall become righteous, or that all shall be saved. This would be the natural and obvious interpretation; since the words "be made alive" must have reference to the words "all die," and must affirm the correlative and opposite fact. If the phrase "all die" there means all become sinners, then the phrase "all be made alive" must mean all shall be made holy, or be recovered from their spiritual death; and thus an obvious argument is furnished for the doctrine of universal salvation, which it is difficult, if not impossible, to meet. It is not a sufficient answer to this to say that the word "all," in the latter part of the sentence, means all the elect, or all the righteous; for its most natural and obvious meaning is, that it is co-extensive with the word "all" in the former, part of the verse. And although it has been held by many who suppose that the passage refers only to the resurrection of the dead, that it means that all the righteous shall be raised up, or all who are given to Christ, yet that interpretation is not the obvious one, nor is it yet sufficiently clear to make it the basis of an argument, or to meet the strong argument which the advocate of universal salvation will derive from the former interpretation of the passage. It is true literally that ALL the dead will rise; it is not true literally that all who became mortal, or became sinners by means of Adam, will be saved. And it must be held as a great principle, that this passage is not to be so interpreted as to teach the doctrine of the salvation of all men. At least, this may be adopted as a principle in the argument with those who adduce it to prove that all men became sinners by the transgression of Adam. This passage, therefore, should not be adduced in proof of the doctrine of imputation, or as relating to the question how men became sinners, but should be limited to the subject that was immediately under discussion in the argument of the apostle. That object was, to show that the doctrine of the resurrection by Christ was such as to meet the obvious doctrine that men became mortal by Adam; or that the one was adapted to counteract the other.

Even so. ουτω. In this manner; referring not merely to the certainty of the event, but to the mode or manner. As the death of all was occasioned by the sin of one, even so, in like manner, the resurrection of all shall be produced by one. His resurrection shall meet and counteract the evils introduced by the other, so far as the subject under discussion is concerned; that is, so far as relates to temporal death.

In christ. By Christ; in virtue of him; or as the result of his death and resurrection. Many commentators have supposed that the word "all" here refers only to believers, meaning all who were united to Christ, or all who were his friends; all included in a covenant with him; as the word "all," in the former member of the sentence, means all who were included in the covenant with Adam--that is, all mankind. But to this view there are manifest objections.

(1.) It is not the obvious sense; it is not that which will occur to the great mass of men who interpret the Scriptures on the principles of common sense; it is an interpretation which is to be made out by reasoning and by theology--always a suspicious circumstance in interpreting the Bible.

(2.) It is not necessary. All the wicked will be raised up from the dead, as well as all the righteous, Dan 12:2, Jn 5:28,29.

(3.) The form of the passage requires us to understand the word "all" in the same sense in both members, unless there be some indispensable necessity for limiting the one or the other.

(4.) The argument of the apostle requires this. For his object is to show that the effect of the sin of Adam, by introducing temporal death, will be counteracted by Christ in raising up all who die; which would not be shown if the apostle meant to say that only a part of those who had died in consequence of the sin of Adam would be raised up. The argument would then be inconclusive. But now it is complete, if it be shown that all shall be raised up, whatever may become of them afterwards. The sceptre of death shall be broken, and his dominion destroyed, by the fact that ALL shall be raised up from the dead.

Be made alive. Be raised from the dead; be made alive, in a sense contradistinguished from that in which he here says they were subjected to death by Adam. If it should be held that that means that all were made sinners by him, then this means, as has been observed, that all shall be made righteous--and the doctrine of universal salvation has an unanswerable argument; if it means, as it obviously does, that all were subjected to temporal death by him, then it means that all shall be raised from the dead by Christ.

(*) "in Christ" "by Christ"

But every man. Every one, including Christ as well as others.

In his own order. In his proper order, rank, place, time. The word ταγμα usually relates to military order or array; to the arrangement of a cohort, or band of troops; to their being properly marshalled with the officers at the head, and every man in his proper place in the ranks. Here it means that there was a proper order to be observed in the resurrection of the dead. And the design of the apostle is, probably, to counteract the idea that the resurrection was passed already, or that there was no future resurrection to be expected. The order which is here referred to is, doubtless, mainly that of time; meaning that Christ would be first, and then that the others would follow. But it also means that Christ would be first, because it was proper that he should be first. He was first in rank, in dignity, and in honour; he was the leader of all others, and their resurrection depended on his. And as it was proper that a leader or commander should have the first place on a march, or in an enterprise involving peril or glory, so it was proper that Christ should be first in the resurrection, and that the others should follow on in due order and time.

Christ the first-fruits. Christ first in time, and the pledge that they should rise. 1Cor 15:20.

Afterward. After he has risen. Not before, because their resurrection depended on him.

They that are Christ's. They who are Christians. The apostle, though in 1Cor 15:22 he had stated the truth that all the dead would rise, yet here only mentions Christians, because to them only would the doctrine be of any consolation, and because it was to them particularly that this whole argument was directed.

At his coming. When he shall come to judge the world, and to receive his people to himself. This proves that the dead will not be raised until Christ shall reappear. He shall come for that purpose; and he shall assemble all the dead, and shall take his people to himself. See Mt 25. And this declaration fully met the opinion of those who held that the resurrection was past already. See 2Ti 2:18.

(a) "But every man" 1Thes 4:15-17

Then cometh the end. Then is the end; or then is the consummation. It does not mean that the end, or consummation, is to follow that event; but that this will be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word end (τελος) denotes, properly, a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word "end" here, however, as a metaphor, meaning "the last, or the rest of the dead;" but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world; or it may refer to the end of the mediatorial kingdom of the Redeemer-- the consummation of his peculiar reign and work resulting in the surrender of the kingdom to the Father. The connexion demands the last interpretation, though this involves also the former.

When he shall have delivered up. παραδω. This word means, properly, to give near, with, or to any one; to give over, to deliver up. --Robinson. It is applied to the act of delivering up persons to the power or authority of others--as, e.g., to magistrates for trial and condemnation, (Mt 5:25, Mk 15:1, Lk 20:20;) to lictors, or soldiers, for punishment, (Mt 18:34;) or to one's enemies, Mt 26:15. It is applied also to persons or things delivered over or surrendered, to do or suffer anything, Acts 14:26, 1Cor 13:3, Eph 4:19. It is also applied to persons or things delivered over to the care, charge, or supervision of any one, in the sense of giving up, intrusting, committing, Mt 11:27, 25:14, Lk 4:6, 10:22. Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation it means,

(1.) that the Lord Jesus had received or been intrusted with an important power or office as Mediator, Mt 18:18;

(2.) that he had executed the purpose implied in that trust or commission; and,

(3.) that he was now rendering back to God that office or authority which he had received at his hands. As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory, there would be no further need of that peculiar arrangement which had been implied in the work of redemption, and, of course, all the intrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For if the world was to be redeemed, it was necessary that the Redeemer should be intrusted with power sufficient for his work. When that work was done, and there was no further need of that peculiar exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the God-head, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender all power, or cease to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as Divine before the incarnation, he will still share, with the additional glory and honour of having redeemed a world by his death.

The kingdom. This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over men by the laws and institutions of the Messiah. Mt 3:2. Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the peculiar form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation.

To God. To God as God; to the Divinity. The Mediator shall have given up the peculiar power and rule as Mediator, and it shall be exercised by God as God.

Even the Father. And (και) the Father. The word Father, as applied to God in the Scriptures, is used in two senses: to designate the Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures--as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here--not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, i.e., as the universal Father, as the Divinity, without being exercised in any peculiar and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this peculiar arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world. 1Cor 15:28.

When he shall have put down. When he shall have abolished, or brought to nought, all that opposed the reign of God.

All rule, etc. All those mighty powers that opposed God and resisted his reign. The words here used do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness-the spiritual dominions that oppose God on earth and in hell, and death and the grave. All shall be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are prevented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. "If the opinion of the eminent critic, Storr, may be admitted, that the kingdom here said to be delivered up to the Father is not the kingdom of Christ, but the rule and dominion of all adverse powers,--an opinion rendered very probable by the following words: 'when he shall have put down (Gr., done away, abolished) all rule, and all authority and power' -- and 1Cor 15:25, 'till he hath put all enemies under his feet,'--then is the passage of identical import with Rev 11:15, referring to precisely the same period:' And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord and of his Christ; and he shall reign for ever and ever.' It is therefore, we conceive, but a peculiar mode of denoting the transfer, the making over of the kingdoms of this world from their former despotic and antichristian rulers to the sovereignty of Jesus Christ, the appointed heir and head of all things, whose kingdom is to be everlasting. If this interpretation be correct, we are prepared to advance a step farther, and suggest that the phrase, he shall have delivered up, (Greek, παραδω,) be understood as an instance of the idiom in which the verb is used without any personal nominative, but has reference to the purpose of God as expressed in the Scriptures; so that the passage may be read, Then cometh the end, (i.e., not the close, the final winding up, but the perfect development, expansion, completion, consummation of the Divine plans in regard to this world,) when the prophetic announcements of the Scriptures require the delivering up (i.e., the making over) of all adverse dominion into the hands of the Messiah, to whose supremacy we are taught to expect that everything will finally be made subject."--

Illustrations of Scripture. A more extended examination of this difficult passage may be seen in Storr's Opuscala, vol. i., pp. 274--282. See also Biblical Repository, vol. iii., pp. 748--755.

(a) "kingdom to God" Dan 7:14,27

For he must reign. It is fit, or proper, (δει,) that he should reign till this is accomplished. It is proper that the mediator kingdom should continue till this great work is effected. The word "must" here refers to the propriety of this continuance of his reign, and to the fact that this was contemplated and predicted as the work which he would accomplish. He came to subdue all his enemies. See Ps 2:6-10, 90:1, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." Paul, doubtless, had this passage in his eye as affirming the necessity that he should reign until all his foes should be subdued. That this refers to the Messiah is abundantly clear from Mt 22:44,45.

(a) "he must reign" Ps 2:6-10, 45:3-6, 90:1, Eph 1:22, Heb 1:13

The last enemy that shall be destroyed is death. The other foes of God should be subdued before the final resurrection. The enmity of the human heart should be subdued by the triumphs of the gospel. The sceptre of Satan should be broken and wrested from him. The false systems of religion that had tyrannized over men should be destroyed. The gospel should have spread everywhere, and the world be converted to God. And nothing should remain but to subdue or destroy death, and that would be by the resurrection. It would be,

(1.) because the resurrection would be a triumph over death, showing that there was one of greater power, and that the sceptre would be wrested from the hands of death.

(2.) Because death would cease to reign. No more would ever die. All that should be raised up would live for ever; and the effects of sin and rebellion in this world would be thus for ever ended, and the kingdom of God restored. Death is here personified as a tyrant, exercising despotic power over the human race; and he is to be subdued.

(b) "be destroyed is death" Hoss 13:14, 2Ti 1:10, Rev 20:14

For he hath put. God has put by promise, purpose, or decree.

All things under his feet. He has made all things subject to him; or has appointed him to be head over all things. Compare Mt 28:18, Jn 17:2, Eph 1:20-22. It is evident that Paul here refers to some promise or prediction respecting the Messiah, though he does not expressly quote any passage, or make it certain to what he refers. The words "hath put all things under his feet" are found in Ps 8:6, as applicable to man, and as designed to show the dignity and dominion of man. Whether the psalm has any reference to the Messiah has been made a question. Those who are disposed to see an examination of this question may find it in Stuart on the Hebrews, on chap. ii. 6--8; and in Excursus ix. of the same work, pp. 568--570; Ed. 1833. In the passage before us, it is not necessary to suppose that Paul meant to say that the psalm had a particular reference to the Messiah. All that is implied is, that it was the intention of God to subdue all things to him; this was the general strain of the prophecies in regard to him; this was the purpose of God; and this idea is accurately expressed in the words of the psalm; or these words will convey the general sense of the prophetic writings in regard to the Messiah. It may be true, also, that although the passage in Ps 8 has no immediate and direct reference to the Messiah, yet it includes him as one who possessed human nature. The psalm may be understood as affirming that all things were subjected to human nature; i.e., human nature had dominion and control over all. But this was more particularly and eminently true of the Messiah than of any other man. In all other cases, great as was the dignity of man, yet his control over "all things" was limited and partial. In the Messiah it was to be complete and entire. His dominion, therefore, was a complete fulfilment, i. e., filling up (πληρωμα) of the words in the psalm. Under Him alone was there to be an entire accomplishment of what is there said; and as that psalm was to be fulfilled, as it was to be true that it might be said of man that all things were subject to him, it was to be fulfilled mainly in the person of the Messiah, whose human nature was to be exalted above all things. Compare Heb 2:6-9.

But when he saith. When God says; or when it is said; when that promise is made respecting the Messiah.

It is manifest. It must be so; it must be so understood and interpreted.

That he is excepted, etc. That God is excepted; that it cannot mean that the appointing power is to be subject to him. Paul may have made this remark for several reasons. Perhaps,

(1.) to avoid the possibility of cavil, or misconstruction of the phrase, "all things," as if it meant that God would be included, and would be subdued to him; as, among the heathen, Jupiter is fabled to have expelled his father Saturn from his throne and from heaven.

(2.) It might be to prevent the supposition, from what Paul had said of the extent of the Son's dominion, that he was in any respect superior to the Father. It is implied by this exception here, that when the necessity for the peculiar mediatorial kingdom of the Son should cease, there would be a resuming of the authority and dominion of the Father, in the manner in which it subsisted before the incarnation.

(3.) The expression may also be regarded as intensive or emphatic; as denoting, in the most absolute sense, that there was nothing in the universe, but God, which was not subject to him. God was the only exception; and his dominion, therefore, was absolute over all other beings and things.

(c) "he hath put" Ps 8:6

And when, etc. In this future time, when this shall be accomplished. This implies that the time has not yet arrived, and that his dominion is now exercised, and that he is carrying forward his plans for the subjugation of all things to God.

Shall be subdued unto him. Shall be brought under subjection. When all his enemies shall be overcome and destroyed; or when the hearts of the redeemed shall be entirely subject to God. When God's kingdom shall be fully established over the universe. It shall then be seen that he is Lord of all. In the previous verses he had spoken of the promise that all things should be subjected to God; in this he speaks of its being actually done.

Then shall the Son also himself be subject, etc. It has been proposed to render this, "even then shall the Son," etc.; implying, that he had been all along subject to God; had acted under his authority; and that this subjection would continue even then in a sense similar to that in which it had existed; and that Christ would then continue to exercise a delegated authority over his people and kingdom. See an article "on the duration of Christ's kingdom," by Prof. Mills, in Bib. Rep. vol. iii. p. 748, seq. But to this interpretation there are objections.

(1.) It is not the obvious interpretation.

(2.) It does not seem to comport with the design and scope of the passage, which most evidently refers to some change, or rendering back of the authority of the Messiah; or to some resumption of authority by the Divinity, or by God as God, in a different sense from what existed under the Messiah.

(3.) Such a statement would be unnecessary and vain. Who could reasonably doubt that the Son would be as much subject to God when all things had been subdued to him as he was before?

(4.) It is not necessary to suppose this in order to reconcile the passage with what is said of the perpetuity of Christ's kingdom and his eternal reign. That he would reign--that his kingdom would be perpetual, and that it would be unending--was indeed clearly predicted. See 2Sam 7:16, Ps 45:6, Isa 9:6,7, Dan 2:44, 7:14, Lk 1:32,33, Heb 1:8. But these predictions may be all accomplished on the supposition that the peculiar mediatorial kingdom of the Messiah shah be given up to God, and that he shall be subject to him. For

(a.) his kingdom will be perpetual, in contradistinction from the kingdoms of this world. They are fluctuating, changing, short in their duration. His shall not cease, and shall continue to the end of time.

(b.) His kingdom shall be perpetual, because those who are brought under the laws of God, by him, shall remain subject to those laws for ever. The sceptre never shall be broken, and the kingdom shall abide to all eternity.

(c.) Christ, the Son of God, in his Divine nature, as God, shall never cease to reign. As Mediator, he may resign his commission and his peculiar office, having made an atonement, having recovered his people, having protected and guided them to heaven. Yet, as one with the Father, as the "Father of the everlasting age," (Isa 9:6,) he shall not cease to reign. The functions of a peculiar office may have been discharged, and delegated power laid down, and that which appropriately belongs to him in virtue of his own nature and relations may be resumed and executed for ever; and it shall still be true that the reign of the Son of God, in union, or in oneness with the Father, shall continue for ever.

(5.) The interpretation which affirms that the Son shall then be subject to the Father, in the sense of laying down his delegated authority, and ceasing to exercise his mediatorial reign, has been the common interpretation of all times. This remark is of value only because, in the interpretation of plain words, it is not probable that men of all classes and ranks in different ages would err.

The Son also himself. The term "Son of God" is applied to the Lord Jesus with reference to his human nature, his incarnation by the Holy Ghost, and his resurrection from the dead. Rom 1:4. It refers, I apprehend, to that in this place. It does not mean that the second person in the Trinity, as such, should be subject to the first; but it means the incarnate Son, the Mediator,--the man that was born and that was raised from the dead, and to whom this wide dominion had been given,--should resign that dominion, and that the government should be reassumed by the Divinity as God. As man, he shall cease to exercise any distinct dominion. This does not mean, evidently, that the union of the divine and human nature will be dissolved; nor that important purposes may not be answered by that continued union for ever; nor that the divine perfections may not shine forth in some glorious way through the man Christ Jesus; but that the purpose of government shall no longer be exercised in that way; the mediatorial kingdom, as such, shall no longer be continued, and power shall be exercised by God as God. The redeemed will still adore their Redeemer as their incarnate God, and dwell upon the remembrance of his work and upon his perfections, (Rev 1:5,6, 5:12, 11:16;) but not as exercising the peculiar power which he now has, and which was needful to effect their redemption.

That God may be all in all. That God may be SUPREME; that the Divinity, the Godhead, may rule; and that it may be seen that he is the Sovereign over all the universe. By the word "God" (οθεδς) Whitby and Hammond, I think correctly, understand the Godhead, the Divine Nature, the Divinity, consisting of the Three Persons, without respect to any peculiar office or kingdom.

(d) "shall be subdued" Php 3:21 (a) "unto him that put" 1Cor 11:3

Else what shall they do, etc. The apostle here resumes the argument for the resurrection which was interrupted at 1Cor 15:19. He goes on to state further consequences which must follow from the denial of this doctrine, and thence infers that the doctrine must be true. There is, perhaps, no passage of the New Testament in respect to which there has been a greater variety of interpretation than this; and the views of expositors now by no means harmonize in regard to its meaning. It is possible that Paul may here refer to some practice or custom which existed in his time respecting baptism, the knowledge of which is now lost. The various opinions which have been entertained in regard to this passage, together with an examination of them, may be seen in Pool's Synopsis, Rosenmuller, and Bloomfield. It may be not useless just to refer to some of them, that the perplexity of commentators may be seen.

(1.) It has been held by some, that by "the dead" here is meant the Messiah who was put to death, the plural being used for the singular, meaning "the dead one."

(2.) By others, that the word baptized here is taken in the sense of washing, cleansing, purifying, as in Mk 7:4, Heb 9:10 and that the sense is, that the dead were carefully washed and purified when buried, with the hope of the resurrection, and, as it were, preparatory to that.

(3.) By others, that to be baptized for the dead means to be baptized as dead, being baptized into Christ, and buried with him in baptism, and that by their immersion they were regarded as dead.

(4.) By others, that the apostle refers to a custom of vicarious baptism, or being baptized for those who were dead, referring to the practice of having some person baptized in the place of one who had died without baptism. This was the opinion of Grotius, Michaelis, Tertullian, and Ambrose. Such was the estimate which was formed, it is supposed, of the importance of baptism, that when one had died without being baptized, some other person was baptized over his dead body in his place. That this custom prevailed in the church after the time of Paul has been abundantly proved by Grotius, and is generally admitted. But the objections to this interpretation are obvious.

(a.) There is no evidence that such a custom prevailed in the time of Paul.

(b.) It cannot be believed that Paul would give countenance to a custom so senseless and so contrary to the Scripture, or that he would make it the foundation of a solemn argument.

(c.) It does not accord with the strain and purpose of his argument, If this custom had been referred to, his design would have led him to say, "What will become of them for whom others have been baptized? Are we to believe that they have perished?"

(d.) It is far more probable that the custom referred to in this opinion arose from an erroneous interpretation of this passage of Scripture, than that it existed in the time of Paul.

(5.) There remain two other opinions, both of which are plausible, and one of which is probably the true one. One is, that the word baptized is used here as it is in Mt 20:22,23, Mk 10:39 Lk 12:50, in the sense of being overwhelmed with calamities, trials, and sufferings; and as meaning that the apostles and others were subjected to great trials on account of the dead, i.e., in the hope of the resurrection, or with the expectation that the dead would rise. This is the opinion of Lightfoot, Rosenmuller, Pearce, Hornberg, Krause, and of Prof. Robinson, (Lex. art. βαπτιζω) and has much that is plausible. That the word is thus used to denote a deep sinking into calamities, there can be no doubt. And that the apostles and early Christians subjected themselves, or were subjected, to great and overwhelming calamities on account of the hope of the resurrection, is equally clear. This interpretation also agrees with the general tenor of the argument; and is an argument for the resurrection. And it implies that this was the full and constant belief of all who endured these trials, that there would be a resurrection of the dead. The argument would be, that they should be slow to adopt an opinion which would imply that all their sufferings were endured for nought, and that God had supported them in this in vain; that God had plunged them into all these sorrows, and had sustained them in them only to disappoint them. That this view is plausible, and that it suits the strain of remark in the following verses, is evident. But there are objections to it.

(a.) It is not the usual and natural meaning of the word baptize.

(b.) A metaphorical use of a word should not be resorted to unless necessary.

(c.) The literal meaning of the word here will as well meet the design of the apostle as the metaphorical.

(d.) This interpretation does not relieve us from any of the difficulties in regard to the phrase "for the dead;" and

(e.) it is altogether more natural to suppose that the apostle would derive his argument from the baptism of all who were Christians, than from the figurative baptism of a few who went into the perils of martyrdom. The other opinion therefore is, that the apostle here refers to baptism as administered to all believers. This is the most correct opinion; is the most simple, and best meets the design of the argument. According to this, it means that they had been baptized with the hope and expectation of a resurrection of the dead. They had received this as one of the leading doctrines of the gospel when they were baptized. It was a part of their full and firm belief that the dead would rise. The argument according to this interpretation is, that this was an essential article of the faith of a Christian; that it was embraced by all; that it constituted a part of their very profession; and that for any one to deny it, was to deny that which entered into the very foundation of the Christian faith. If they embraced a different doctrine, if they denied the doctrine of the resurrection, they struck a blow at the very nature of Christianity, and dashed all the hopes which had been cherished and expressed at their baptism. And what could they do? What would become of them? What would be the destiny of all who were thus baptized? Was it to be believed that all their hopes at baptism were vain, and that they would all perish? As such a belief could not be entertained, the apostle infers that, if they held to Christianity at all, they must hold to this doctrine as apart of their very profession. According to this view, the phrase "for the dead" means, with reference to the dead; with direct allusion to the condition of the dead, and their hopes; with a belief that the dead will rise. It is evident that the passage is elliptical, and this seems to be as probable as any interpretation which has been suggested. Mr. Locke says, frankly, "What this baptizing for the dead was, I know not; but it seems, by the following verses, to be something wherein they exposed themselves to the danger of death." Tindal translates it, "over the dead." Doddridge renders it, "in the room of the dead, who are just fallen in the cause of Christ, but are yet supported by a succession of new converts, who immediately offer themselves to fill up their places, as ranks of soldiers that advance to the combat in the room of their companions who have just been slain in their sight."

(b) "which are baptized" Rom 6:3,4 (*) "for the dead" "in the place of"

And why stand we in jeopardy. Why do we constantly risk our lives, and encounter danger of every kind. This refers particularly to Paul himself and the other apostles, who were constantly exposed to peril by land or by sea in the arduous work of making known the gospel. The argument here is plain. It is, that such efforts would be vain, useless, foolish, unless there was to be a glorious resurrection. They had no other object in encountering these dangers than to make known the truths connected with that glorious future state; and if there were no such future state, it would be wise for them to avoid these dangers. "It would not be supposed that we would encounter these perils constantly, unless we were sustained with the hope of the resurrection, and unless we had evidence which convinced our own minds that there would be such a resurrection."

Every hour? Constantly. Comp. 2Cor 11:26. So numerous were their dangers, that they might be said to occur every hour. This was particularly the case in the instance to which he refers in Ephesus, 1Cor 15:32.

(a) "in jeopardy" 2Cor 11:26 (*) "jeopardy" "danger"

I protest, νη. This is a particle of swearing, and denotes a strong asseveration. The subject was important; it deeply interested his feelings; and he makes in regard to it a strong protestation. Compare Jn 3:5. "I solemnly affirm, or declare."

By your rejoicing. Many Mss. here read "by our rejoicing," but the correct reading is, doubtless, that which is in the present Greek text, "by your rejoicing." The meaning of the phrase, which is admitted by all to be obscure, is probably, "I protest, or solemnly declare by the glorying or exultation which I have on your account; by all my ground of glorying in you; by all the confident boasting and expectation which I have of your salvation." He hoped for their salvation. He had laboured for that. He had boasted of it, and confidently believed that they would be saved. Regarding that as safe and certain, he says it was just as certain that he died daily on account of the hope and belief of the resurrection. "By our hopes and joys as Christians; by our dearest expectations and grounds of confidence, I swear, or solemnly declare, that I die daily." Men swear or affirm by their objects of dearest affection and desire; and the meaning here is, "So certainly as I confidently expect your salvation, and so certainly as we look to eternal life, so certain is it that I am constantly exposed to die, and suffer that which may be called a daily death?"

Which I have in Christ Jesus. The rejoicing, boasting, glorying in regard to you which I am permitted to cherish through the grace and favour of the Saviour. His boasting, or confident expectation in regard to the Corinthians, he enjoyed only by the mercy of the Lord Jesus, and he delighted to trace it to him.

I die daily. Comp. Rom 8:36. I endure so many sufferings and persecutions, that it may be said to be a daily dying. I am constantly in danger of my life; and my sufferings each day are equal to the pains of death. Probably Paul here referred particularly to the perils and trials which he then endured at Ephesus; and his object was to impress their minds with the firmness of his belief in the certainty of the resurrection, on account of which he suffered so much, and to show them that all their hopes rested also on this doctrine.

(1) "your" "Some read our" (+) "rejoicing" "My glorying on your account" (b) "rejoicing" Php 3:3 (c) "die daily" Rom 8:36

If after the manner of men. Marg., To speak after the manner of men. καταανθρωπον. There has been a great difference of opinion in regard to the meaning of these words. The following are some of the interpretations proposed:

(1.) If I have fought after the manner of men, who act only with reference to this life, and on the ordinary principles of human conduct, as men fought with wild beasts in the amphitheatre.

(2.) Or if, humanly speaking, or speaking after the manner of men, I have fought, referring to the fact that he had contended with men who should be regarded as wild beasts.

(3.) Or, that I may speak of myself as men speak, that I may freely record the events of my life, and speak of what has occurred.

(4.) Or, I have fought with wild beasts as far as it was possible for man to do it while life survived.

(5.) Or, as much as was in the power of man, who had destined me to this; if, so far as depended on man's will, I fought, supposing that the infuriated multitude demanded that I should be thus punished. So Chrysostom understands it.

(6.) Or, that Paul actually fought with wild beasts at Ephesus.

(7.) Others regard this as a supposable case; on the supposition that I had fought with wild beasts at Ephesus. Amidst this variety of interpretation, it is not easy to determine the true sense of this difficult passage. The following thoughts, however, may perhaps make it clear:

(1.) Paul refers to some real occurrence at Ephesus. This is manifest from the whole passage. It is not a supposable case.

(2.) It was some one case when his life was endangered, and when it was regarded as remarkable that he escaped and survived. Comp. 2Cor 1:8-10.

(3.) It was common among the Romans, and the ancients generally, to expose criminals to fight with wild beasts in the amphitheatre for the amusement of the populace. In such cases it was but another form of dooming them to certain death, since there was no human possibility of escape. See Adams' Rom. Ant., p. 344. That this custom prevailed at the East, is apparent from the following extract from Rosenmuller; and there is no improbability in the supposition that Paul was exposed to this:-- "The barbarous custom of making men combat with wild beasts has prevailed in the East down to the most modern times. Jurgen Andersen, who visited the states of the great mogul in 1646, gives an account in his Travels of such a combat with animals, which he witnessed at Agra, the residence of the great mogul. His description affords a lively image of those bloody spectacles in which ancient Rome took so much pleasure, and to which the above words of the apostle refer. Alamardan-chan, the governor of Cashmire, who sat among the chans, stood up, and exclaimed, 'It is the will and desire of the great mogul, Schah Choram, that if there be any valiant heroes who will show their bravery by combating with wild beasts, armed with shield and sword, let them come forward; if they conquer, the mogul will load them with great favour, and clothe their countenance with gladness.' Upon this three persons advanced, and offered to undertake the combat. Alamardan-chan again cried aloud, 'None should have any other weapon than a shield and a sword; and whosoever has any breast-plate under his clothes should lay it aside, and fight honourably. Hereupon a powerful lion was let into the garden, and one of the three men above mentioned advanced against him; the lion, on seeing his enemy, ran violently up to him; the man, however, defended himself bravely, and kept off the lion for a good while, till his arms grew tired; the lion then seized the shield with one paw, and with the other his antagonist's right arm, so that he was not able to use his weapon; the latter, seeing his life in danger, took with his left hand his Indian dagger, which he had sticking in his girdle, and thrust it as far as possible into the lion's mouth; the lion then let him go; the man, however, was not idle, but cut the lion almost through with one stroke, and after that entirely to pieces. Upon this victory the common people began to shout, and call out, 'Thank God, he has conquered.' But the mogul said, smiling, to this conqueror, 'Thou art a brave warrior, and hast fought admirably. But did I not command to fight honourably only with shield and sword? But, like a thief, thou hast stolen the life of the lion with thy dagger.' And immediately he ordered two men to rip up his belly, and to place him upon an elephant, and, as an example to others, to lead him about, which was done on the spot. Soon after a tiger was set loose; against which a tall, powerful man advanced with an air of defiance, as if he would cut the tiger up. The tiger, however, was far too sagacious and active; for, in the first attack, he seized the combatant by the neck, tore his throat, and then his whole body in pieces. This enraged another good fellow, but little, and of mean appearance, from whom one would not have expected it: he rushed forward like one mad, and the tiger on his part undauntedly flew at his enemy; but the man at the first attack cut off his two fore paws, so that he fell, and the man cut his body to pieces. Upon this the king cried, 'What is your name?' He answered, 'My name is Geyby.' Soon after one of the king's servants came and brought him a piece of gold brocade, and said, 'Geyby, receive the robe of honour with which the mogul presents you.' He took the garment with great reverence, kissed it three times, pressing it each time to his eyes and breast, then held it up, and in silence put up a prayer for the health of the mogul; and when he concluded it he cried, "May God let him become as great as Tamerlane, from whom he is descended. May he live seven hundred years, and his house continue to eternity! Upon this he was summoned by a chamberlain to go from the garden up to the king; and when he came to the entrance, he was received by two chans, who conducted him between them to kiss the mogul's feet. And when he was going to retire, the king said to him, 'Praised be thou, Geyby-chan, for thy valiant deeds, and this name shalt thou keep to eternity. I am your gracious master, and thou art my slave.'" --Bush's Illustrations. (4.) It is the most natural interpretation to suppose that Paul, on some occasion, had such a contest with a wild beast at Ephesus. It is that which would occur to the great mass of the readers of the New Testament as the obvious meaning of the passage.

(5.) The state of things in Ephesus when Paul was there, (Acts 19), was such as to make it nowise improbable that he would be subjected to such a trial.

(6.) It is no objection to this supposition that Luke has not recorded this occurrence in the Acts of the Apostles. No conclusion adverse to this supposition can be drawn from the mere silence of the historian. Mere silence is not a contradiction. There is no reason to suppose that Luke designed to record all the perils which Paul endured. Indeed, we know from 2Cor 11:24-27, that there must have been many dangers which Paul encountered which are not referred to by Luke. It must have happened, also, that many important events must have taken place during Paul's abode at Ephesus which are not recorded by Luke, Acts 19. Nor is it any objection to this supposition that Paul does not, in 2Cor 11:24-27 mention particularly this contest with a wild beast at Ephesus. His statement there is general. He does not descend into particulars. Yet, in 2Cor 11:23, he says that he was "in deaths oft" --a statement which is in accordance with the supposition that in Ephesus he may have been exposed to death in some cruel manner.

(7.) The phrase καταανθρωπον (as a man) may mean, that to human appearance, or so far as man was concerned, had it not been for some Divine interposition, he would have been a prey to the wild beasts. Had not God interposed and kept him from harm, as in the case of the viper at Melita, (Acts 28:5,)he would have been put to death. He was sentenced to this; was thrown to the wild beast; had every human prospect of dying; it was done on account of his religion; and, but for the interposition of God, he would have died. This I take to be the fair and obvious meaning of this passage, demanded alike by the language which is used, and by the tenor of the argument in which it is found.

What advantageth it me? What benefit shall I have? Why should I risk my life in this manner? 1Cor 15:19.

Let us eat and drink. These words are taken from Isa 22:13. In their original application they refer to the Jews when besieged by Sennacherib and the army of the Assyrians. The prophet says, that instead of weeping, and fasting, and humiliation, as became them in such circumstances, they had given themselves up to feasting and revelry, and that their language was, "Let us eat and drink, for tomorrow we shall die;" that is, there is no use in offering resistance, or in calling upon God. We must die; and we may as well enjoy life as long as it lasts, and give ourselves up to unrestrained indulgence. Paul does not quote these words as having any original reference to the subject of the resurrection, but as language appropriately expressing the idea, that if there is no future state; if no resurrection of the dead; if no happy result of toils and sufferings in the future world, it is vain and foolish to subject ourselves to trials and privations here. We should rather make the most of this life; enjoy all the comfort we can; and make pleasure our chief good, rather than look for happiness in a future state. This seems to be the language of the great mass of the world. They look to no future state. They have no prospect, no desire of heaven; and they, therefore, seek for happiness here, and give themselves up to unrestrained enjoyment in this life.

Tomorrow. Very soon. We have no security of life; and death is so near that it may be said we must die tomorrow.

We die. We must die. The idea here is, we must die, without the prospect of living again, unless the doctrine of the resurrection be true.

(2) "If after the manner" "to speak after" (d) "eat and drink" Eccl 2:24, Isa 22:13

Be not deceived. By your false teachers, and by their smooth and plausible arguments. This is an exhortation. He had thus far been engaged in an argument on the subject. He now entreats them to beware lest they be deceived--a danger to which they were very liable from their circumstances. There was, doubtless, much that was plausible in the objections to the doctrine of the resurrection; there was much subtilty and art in their teachers, who denied this doctrine; perhaps there was something in the character of their own minds, accustomed to subtle and abstruse inquiry rather than to an examination of simple facts, that exposed them to this danger.

Evil communications. The word rendered "communications" means, properly, a being together; companionship; close intercourse; converse. It refers not to discourse only, but to intercourse, or companionship. Paul quotes these words from Menander, (in Sentent. Comicor. Gr. p. 248, ed. Steph.,) a Greek poet. He thus shows that he was, in some degree at least, familiar with the Greek writers. Acts 17:28. Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself, in the fifty-second year of his age, B. C. 293, because the compositions of his rival, Philemon, obtained more applause than his own. Paul quoted this sentiment from a Greek poet, perhaps, because it might be supposed to have weight with the Greeks. It was a sentiment of one of their own writers, and here was an occasion in which it was exactly applicable. It is implied in this, that there were some persons who were endeavouring to corrupt their minds from the simplicity of the gospel. The sentiment of the passage is, that the intercourse of evil-minded men, or that the close friendship and conversation of those who hold erroneous opinions, or who are impure in their lives, tends to corrupt the morals, the heart, the sentiments of others. The particular thing to which Paul here applies it, is the subject of the resurrection. Such intercourse would tend to corrupt the simplicity of their faith, and pervert their views of the truth of the gospel, and thus corrupt their lives. It is always true that such intercourse has a pernicious effect on the mind and the heart. It is done,

(1.) by their direct effort to corrupt the opinions, and to lead others into sin.

(2.) By the secret, silent influence of their words, and conversation, and example. We have less horror at vice by becoming familiar with it; we look with less alarm on error when we hear it often expressed; we become less watchful and cautious when we are constantly with the gay, the worldly, the unprincipled, and the vicious. Hence Christ sought that there should be a pure society, and that his people should principally seek the friendship, and conversation of each other, and withdraw from the world. It is in the way that Paul here refers to, that Christians embrace false doctrines; that they lose their spirituality, love of prayer, fervour of piety, and devotion to God. It is in this way that the simple are beguiled, the young corrupted, and that vice, and crime, and infidelity spread over the world.

(a) "communications" 1Cor 5:6

Awake to righteousness. Rom 13:11. The word here translated "awake" denotes, properly, to awake up from a deep sleep or torpor; and is usually applied to those who awake, or become sober after drunkenness. The phrase "to righteousness"--δικαιως may mean either "rouse to the ways of righteousness, to a holy life, to sound doctrine," etc., or it may mean "as it is right and just that you should be." Probably the latter is the correct idea, and then the sense will be, "Arouse from stupidity on this subject; awake from your conscious security; be alarmed, as it is right and proper that you should be, for you are surrounded by dangers, and by those who would lead you into error and vice; rouse from such wild and delusive opinions as these persons have, and exercise a constant vigilance as becomes those who are the friends of God and the expectants of a blessed resurrection."

And sin not. Do not err; do not depart from the truth and from holiness; do not embrace a doctrine which is not only erroneous, but the tendency of which is to lead into sin. It is implied here, that, if they suffered themselves to embrace a doctrine which was a denial of the resurrection, the effect would be that they would fall into sin; or that a denial of that doctrine led to a life of self-indulgence and transgression. This truth is everywhere seen; and against this, effect Paul sought to guard them. He did not regard the denial of the doctrine of the resurrection as a harmless speculation, but as leading to most dangerous consequences in regard to their manner of life or their conduct.

For some have not. Some among you. You are surrounded by strangers to God; you have those among you who would lead you into error and sin.

I speak this to your shame. To your shame as a church; because you have had abundant opportunities to know the truth, and because it is a subject of deep disgrace that there are any in your bosom who deny the doctrine of the resurrection of the dead, and who are strangers to the grace of God.

(b) "to righteousness" Rom 13:11, Eph 5:14 (c) "speak this" 1Cor 6:5

But some man will say. An objection will be made to the statement that the dead will be raised. This verse commences the second part of the chapter, in which the apostle meets the objections to the argument, and shows in what manner the dead will be raised. See the Analysis. That objections were made to the doctrine is apparent from 1Cor 15:12.

How are the dead raised up? πως. In what way or manner; by what means. This I regard as the first objection which would be made, or the first inquiry on the subject which the apostle answers. The question is one which would be likely to be made by the subtle and doubting Greeks. The apostle, indeed, does not draw it out at length, or state it fully, but it may be regarded probably as substantially the same as that which has been made in all ages. "How is it possible that the dead should be raised? They return to their native dust. They become entirely disorganized. Their dust may be scattered; how shall it be recollected? Or they may be burned at the stake, and how shall the particles which composed their bodies be recollected and reorganized? Or they may be devoured by the beasts of the field, the fowls of heaven, or the fishes of the sea, and their flesh may have served to constitute the food of other animals, and to form their bodies; how can it be recollected and reorganized? Or it may have been the food of plants, and like other dust have been used to constitute the leaves or the flowers of plants, and the trunks of trees; and how can it be remoulded into a human frame?" This objection the apostle answers in 1Cor 15:36-38.

And with what body do they come? This is the second objection or inquiry which he answers. It may be understood as meaning, "What will be the form, the shape, the size, the organization of the new body? Are we to suppose that all the matter which at any time entered into its composition here is to be recollected, and to constitute a colossal frame? Are we to suppose that it will be the same as it is here, with the same organization, the same necessities, the same wants? Are we to suppose that the aged will be raised as aged, and the young as young, and that infancy will be raised in the same state, and remain such for ever? Are we to suppose that the bodies will be gross, material, and needing support and nourishment, or, that there will be a new organization?" All these and numerous other questions have been asked, in regard to the bodies at the resurrection; and it is by no means improbable that they were asked by the subtle and philosophizing Greeks, and that they constituted a part of the reasoning of those who denied the doctrine of the resurrection. This question, or objection, the apostle answers, 1Cor 15:39-50. It has been doubted, indeed, whether he refers in this verse to two inquiries--to the possibility of the resurrection, and to the kind of bodies that should be raised; but it is the most obvious interpretation of the verse, and it is certain that in his argument he discusses both these points.

(d) "How are" Eze 37:3

Thou fool. Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation. A man was a fool to urge that as an objection to religion, which must exist in the undeniable and every-day facts which they witnessed. The idea is, "The same difficulty may be started about the growth of grain. Suppose a man, who had never seen it, were to be told that it was to be put into the earth; that it was to die; to be decomposed; and that from the decayed kernel there should be seen to start up first a slender, green, and tender spire of grass, and that this was to send up a strong stalk, and was to produce hundreds of similar kernels at some distant period. These facts would be as improbable to him as the doctrine of the resurrection of the dead. When he saw the kernel laid in the ground; when he saw it decay; when apparently it was returning to dust, he would ask, How CAN these be connected with the production of similar grain? Are not all the indications that it will be totally corrupted or destroyed? "Yet, says Paul, this is connected with the hope of the harvest, and this fact should remove all the objection which is derived from the fact that the body returns to its native dust. The idea is, that there is an analogy, and that the main objection in the one case would lie equally well against the acknowledged and indisputable fact in the other. It is evident, however, that this argument is of a popular character, and is not to be pressed to the quick; nor are we to suppose that the resemblance will be in all respects the same. It is to be used as Paul used it. The objection was, that the body died, and returned to dust, and could not, therefore, rise again. The reply of Paul is, "You may make the same objection to grain that is sown. That dies also. The main body of the kernel decays. In itself there is no prospect that it will spring up. Should it stop here, and had you never seen a grain of wheat grow-- had you only seen it in the earth, as you have seen the body in the grave--there would be the same difficulty as to HOW it would produce other grains, which there is about the resurrection of the body."

Is not quickened. Does not become alive; does not grow.

Except it die. Jn 12:24. The main body of the grain decays, that it may become food and nourishment to the tender germ. Perhaps it is implied here, also, that there was a fitness that men should die in order to obtain the glorious body of the resurrection, in the same way as it is fit that the kernel should die, in order that there may be a new and beautiful harvest.

(a) "which thou sowest" Jn 12:24

And that which thou sowest. The seed which is sown.

Not that body that shall be. You sow one kernel which is to produce many others. They shall not be the same that is sown. They will be new kernels raised from that; of the same kind, indeed, and showing their intimate and necessary connexion with that which is sown. It is implied here, that the body which will be raised will not be the same in the sense that the same particles of matter shall compose it, but the same only in the sense that it will have sprung up from that; will constitute the same order, rank, species of being, and be subject to the same laws, and deserve the same course of treatment as that which died; as the grain produced is subject to the same laws, and belongs to the same rank, order, and species as that which is sown. And as the same particles of matter which: are sown do not enter into that which shall be in the harvest, so it is taught that the same particles of matter which constitute the body when it dies, do not constitute the new body at the resurrection.

But bare grain. Mere grain; a mere kernel, without any husk, leaf, blade, or covering of any kind. Those are added in the process of reproduction. The design of this is to make it appear more remarkable, and to destroy the force of the objection. It was not only not the grain that should be produced, but it was without the appendages and ornaments of blade, and flower, and beard of the new grain. How could any one tell but what it would be so in the resurrection? How could any know but what there might be appendages and ornaments there, which were not connected with the body that died?

It may chance of wheat, etc. For example; or suppose it be wheat or any other grain. The apostle adduces this merely for an example; not to intimate that there is any chance about it.

But God giveth it a body, etc. God gives to the seed sown its own proper body, formation, and growth. The word body here, as applied to grain, seems to mean the whole system, or arrangement of roots, stalks, leaves, flowers, and kernels that start out of the seed that is sown. The meaning is, that such a form is produced from the seed sown as God pleases. Paul here traces the result to God, to show that there is no chance, and that it did not depend on the nature of things, but was dependent on the wise arrangement of God. There was nothing in the decaying kernel itself that would produce this result; but God chose that it should be so. There is nothing in the decaying body of the dead which in itself should lead to the resurrection; but God chose it should be so.

As it hath pleased him. As he chose. It is by his arrangement and agency. Though it is by regular laws, yet it is as God pleases. He acts according to his own pleasure, in the formation of each root, and stalk, and kernel of grain. It is, probably, here intimated that God would give to each one of the dead at the resurrection such a body as he should choose, though it will be, doubtless, in accordance with general laws.

And to every seed his own body. That which appropriately belongs to it; which it is fitted to produce; which is of the same kind. He does not cause a stalk of rye to grow from a kernel of wheat; nor of maize from barley; nor of hemp from lentiles. He has fixed proper laws, and he takes care that they shall be observed. So it will be in the resurrection. Every one shall have his own, i.e. his proper body--a body which shall belong to him, and be fitted to him. The wicked shall not rise with the body of the just, or with a body adapted to heaven; nor shall the saint rise with a body adapted to perdition. There shall be a fitness or appropriateness in the new body to the character of him who is raised. The argument here is designed to meet the inquiry HOW should the body be raised; and it is, that there is nothing more remarkable and impossible in the doctrine of the resurrection than in the fact constantly before us, that grain that seems to rot sends up a shoot or stalk, and is reproduced in a wonderful and beautiful manner. In a manner similar to this, the body will be raised; and the illustration of Paul meets all the difficulties about the fact of the resurrection. It cannot be shown that one is more difficult than the other; and as the facts of vegetation are constantly passing before our eyes, we ought not to deem it strange if similar facts shall take place hereafter in regard to the resurrection of the dead.

(b) "giveth it" Gen 1:11,12

All flesh is not the same flesh. This verse and the following are designed to answer the question, 1Cor 15:35, "with what bodies do they come?" And the argument here is, that there are many kinds of bodies; that all are not alike; that while they are bodies, yet they partake of different qualities, forms, and properties; and that, therefore, it is not absurd to suppose that God may transform the human body into a different form, and cause it to be raised up with somewhat different properties in the future world. Why, the argument is, why should it be regarded as impossible? Why is it to be held that the human body may not undergo a transformation, or that it will be absurd to suppose that it may be different in some respects from what it is now? Is it not a matter of fact that there is a great variety of bodies even on the earth? The word flesh here is used to denote body, as it often is, 1Cor 5:5, 2Cor 4:11, 7:1; Php 1:22,24, Col 2:5, 1Pet 4:6. The idea here is, that although all the bodies of animals may be composed essentially of the same elements, yet God has produced a wonderful variety in their organization, strength, beauty, colour, and places of abode, as the air, earth, and water, it is not necessary, therefore, to suppose that the body that shall be raised shah be precisely like that which we have here. It is certainly possible that there may be as great a difference between that and our present body, as between the most perfect form of the human frame here and the lowest reptile. It would still be a body, and there would be no absurdity in the transformation. The body of the worm, the chrysalis, and the butterfly is the same. It is the same animal still. Yet how different the gaudy and gay butterfly from the creeping and offensive caterpillar! So there may be a similar change in the body of the believer, and yet be still the same. Of a sceptic on this subject we would ask, whether, if there had been a revelation of the changes which a caterpillar might undergo before it became a butterfly---a new species of existence adapted to a new element, requiring new food, and associated with new and other beings--if he had never seen such a transformation, would it not be attended with all the difficulty which now encompasses the doctrine of the resurrection? The sceptic would no more have believed it on the authority of revelation than he will believe the doctrine of the resurrection of the dead. And no infidel can prove that the one is attended with any more difficulty or absurdity than the other.

There are also celestial bodies. The planets; the stars; the host of heaven. See 1Cor 15:41.

And bodies terrestrial. On earth; earthly. He refers here to the bodies of men, beasts, birds, etc.; perhaps, also, of trees and vegetables. The sense is, "There is a great variety of bodies. Look upon the heavens, and see the splendour of the sun, the moon, and the stars. And then look upon the earth, and see the bodies there--the bodies of men, and brutes, and insects. You see here two entire classes of bodies. You see how they differ. Can it be deemed strange if there should be a difference between our bodies when on earth and when in heaven? Do we not, in fact, see a vast difference between what strikes our eye here on earth and in the sky? And why should we deem it strange that between bodies adapted to live here and bodies adapted to live in heaven there should be a difference, like that which is seen between the objects which appear on earth and those which appear in the sky?" The argument is a popular one; but it is striking, and meets the object which he has in view.

The glory of the celestial is one. The splendour, beauty, dignity, magnificence of the heavenly bodies differs much from those on earth. That is one thing; the beauty of earthly objects is another and a different thing. Beautiful as may be the human frame; beautiful as may be the plumage of birds; beautiful as may be the flowers, the fossil, the mineral, the topaz, or the diamond, yet they differ from the heavenly bodies, and are not to be compared with them. Why should we deem it strange that there may be a similar difference between the body as adapted to its residence here and as adapted to its residence in heaven?

(a) "are also celestial" Gen 1:16

There is one glory of the sun, etc. The sun has one degree of splendour, and the moon another, and so also the stars. They differ from each other in magnitude, in brightness, in beauty. The idea in this verse differs from that in the former. In that 1Cor 15:40, Paul says, that there was a difference between the different classes of bodies; between those in heaven and those on earth. He here says, that in the former class, in the heavenly bodies themselves, there was a difference. They not only differed from those on earth, but they differed from each other. The sun was more splendid than the moon, and one star more beautiful than another. The idea here is, therefore, not only that the bodies of the saints in heaven shall differ from those on earth, but that they shall differ among themselves, in a sense somewhat like the difference of the splendour of the sun, the moon, and the different stars. Though all shall be unlike what they were on earth, and all shall be glorious, yet there may be a difference in that splendour and glory. The argument is, since we see so great differences in fact in the works of God, why should we doubt that he is able to make the human body different from what it is now, and to endow it with immortal and eternal perfection.

(b) "and another" Ps 19:4,5

So also is the resurrection. In a manner similar to the grain that is sown, and to the different degrees of splendour and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection.

It is sown. In death. As we sow or plant the kernel in the earth.

In corruption. In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust.

It is raised in incorruption. It will be so raised, In the previous verses (1Cor 15:36-41) he had reasoned from analogy, and had demonstrated that it was possible that the dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. The body would be raised "in incorruption," "uncorruptible," 1Cor 15:52; that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb.

It is sown in dishonour. In the grave, where it is shut out from human view; hurried away from the sight of friends; loathsome and offensive as a mass turning to decay. There is, moreover, a kind of disgrace and ignominy attending it here, as under the curse of God, and, on account of sin, sentenced to the offensiveness of the grave.

It is raised in glory. In honour; in beauty; honoured by God by the removal of the curse, and in a form and manner that shall be glorious. This refers to the fact that everything like dishonour, vileness, ignominy, which attends it here, shall be removed there, and that the body shall bear a resemblance to the glorified body of Jesus Christ, Eph 3:21. It shall be adapted to a world of glory; and everything which here rendered it vile, valueless, cumbersome, offensive, or degraded, shall be there removed. Of course, every idea which we can get from this is chiefly negative, and consists in denying that the body will have there the qualities which here render it vile or loathsome. The word glory (δοξη) means dignity, splendour, honour, excellence, perfection; and is here used as denoting the combination of all those things which shall rescue it from ignominy and disgrace.

It is sown in weakness. Weak, feeble, liable to decay. Here disease prostrates the strength, takes away its power, consigns it to the dust. It denotes the many weaknesses, frailties, and liabilities to sickness, to which we are here exposed. Its feeble powers are soon prostrate; its vital functions soon cease in death.

It is raised in power.

This does not denote power like that of God, nor like the angels. It does not affirm that it shall be endued with remarkable and enormous physical strength, or that it shall have the power of performing what would now be regarded as miraculous. It is to be regarded as the opposite of the word "weakness," and means that it shall be no longer liable to disease; no more overcome by the attacks of sickness; no more subject to the infirmities and weaknesses which it here experiences. It shall not be prostrate by sickness, nor overcome by fatigue. It shall be capable of the service of God without weariness and languor; it shall need no rest as it does here, (Rev 7:15, 22:5;) but it shall be in a world where there shall be no fatigue, lassitude, disease; but where there shall be ample power to engage in the service of God for ever. There is, however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven. But on this point there is no revelation.

(c) "sown in dishonour" Dan 12:3, Mt 13:43, Php 3:21

It is sown a natural body. σωμαψυχικον. This word "natural" denotes, properly, that which is endowed with animal life, having breath, or vitality. The word from which it is derived (ψυχη denotes, properly, the breath; vital breath; the soul, as the vital principle; the animal soul, or the vital spirit; the soul, as the seat of the sentient desires, passions, and propensities; and then a living thing, an animal. It may be applied to any animal, or any living thing, whether brutes or men. It is distinguished from the soul or spirit, (πνευμα,) inasmuch as that more commonly denotes the rational spirit, the immortal soul; that which thinks, reasons, reflects, etc. The word "natural" here, therefore, means that which has animal life; which breathes and acts by the laws of the animal economy; that which draws in the breath of life; which is endowed with senses, and which has need of the supports of animal life, and of the refreshments derived from food, exercise, sleep, etc. The apostle here, by affirming that the body will be spiritual, intends to deny that it will need that which is now necessary to the support of the animal functions; it will not be sustained in that way; it will lay aside these peculiar animal organizations, and will cease to convey the idea which we now attach to the word animal, or to possess that which we now include under the name of vital functions. Here the body of man is endowed simply with animal functions. It is the dwelling-place, indeed, of an immortal mind; but as a body it has the properties of animal life, and is subject to the same laws and inconveniences as the bodies of other animals. It is sustained by breath, and food, and sleep; it is endowed with the organs of sense, the eye, the ear, the smell, the touch, by which alone the soul can hold communication with the external world; it is liable to disease, languor, decay, death. These animal or vital functions will cease in heaven, and the body be raised in a different mode of being, and where all the inconveniences of this mere animal life shall be laid aside.

It is raised a spiritual body. Not a mere spirit, for then it would not be a body. The word spiritual πνευματικον here stands opposed to the word natural, or animal. It will not be a body that is subject to the laws of the vital functions, or organized or sustained in that way. It will still be a "body," (σωμα,) but it will have so far the nature of spirit as to be without the vital functions which here control the body. This is all that the word here means. It does not mean refined, sublimated, or transcendental; it does not mean that it will be without shape or form; it does not mean that it will not be properly a body. The idea of Paul seems to be this: "We conceive of soul or spirit as not subject to the laws of vital or animal agency. It is independent of them. It is not sustained or nourished by the functions of the animal organization. It has an economy of its own; living without nourishment; not subject to decay; not liable to sickness, pain, or death. So will be the body in the resurrection. It will not be subject to the laws of the vital organization. It will be so much LIKE A SPIRIT as to be continued without food or nutriment; to be destitute of the peculiar physical organization of flesh, and blood, and bones; of veins, and arteries, and nerves, as here, (1Cor 15:50;) and it will live in the manner in which we conceive spirits to live; sustained, and exercising its powers, without waste, weariness, decay, or the necessity of having its powers recruited by food and sleep." All, therefore, that has been said about a refined body, a body that shall be spirit, a body that shall be pure, etc., whatever may be its truth, is not sustained by this passage. It will be a body without the vital functions of the animal economy; a body sustained in the manner in which we conceive the spirit to be.

There is a natural body. This seems to be added by Paul in the way of strong affirmation arising from earnestness, and from a desire to prevent misconception. The affirmation is, that there is a natural body; that is apparent; it is everywhere seen. No one can doubt it. So, with equal certainty, says Paul, there is a spiritual body. It is just as certain and indisputable. This assertion is made, not because the evidence of both is the same, but is made on his apostolic authority, and is to be received on that authority. That there was an animal body was apparent to all; that there was a spiritual body was a position which he affirmed to be as certain as the other. The only proof which he alleges is in 1Cor 15:46, which is the proof arising from revelation.

(*) "natural body" "An animal" (a) "spiritual body" Lk 24:31, Jn 20:19,26

And so it is written. Gen 2:7. It is only the first part of the verse which is quoted.

The first man Adam was made a living soul. This is quoted exactly from the translation by the Seventy, except that the apostle has added the words "first" and "Adam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (εγενετοειςψυχηνζωσαν in Hebrew), is, became a living, animated being; a being endowed with life. The use of the word "soul" in our translation, for ψυχη and , (nephesh,) does not quite convey the idea. We apply the word soul, usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature. 1Cor 15:44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life, (Gen 2:7,) and that it is the image of this animated or vital being which we bear, 1Cor 15:48. Neither Moses nor Paul deny that, in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes.

The last Adam. The second Adam, or the "second man," 1Cor 15:47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, "a living soul;" the other of all those who shall have a spiritual body in heaven. He is called "the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain peculiar relations to the race; and in this respect they were "the first" and "the last" in the peculiar economy. The name "Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. See Rom 5:12-19.

A quickening spirit, ειςπνευμαζωοποιουν. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was revealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased. Jn 1:4; Jn 5:26. "For as the Father hath life in himself, so hath he given to the Son to have life in himself;" 1Cor 15:21, "For as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will." The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imputing life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of spirit, (πνευμα;) as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a Spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence, such power as a spirit; that he was the source of all life to his people. The word spirit is applied to his exalted spiritual nature, in distinction from his human nature, in Rom 1:4, 1Timm 3:16, 1Pet 3:18. The apostle does not here affix that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.

(b) "The first man Adam" Gen 2:7 (c) "The last Adam" Jn 5:21, 6:33,40

Howbeit. There is a due order observed, 1Cor 15:23. The decaying, the dying, the weak, the corruptible, in the proper order of events, was first. This order was necessary, and this is observed everywhere. It is seen in the grain that dies in the ground, and in the resurrection of man. The imperfect is succeeded by the perfect; the impure by the pure; the vile and degraded by the precious and the glorious. The idea is, that there is a tendency towards perfection, and that God observes the proper order by which that which is most glorious shall be secured. It was not his plan that all things in the beginning should be perfect; but that perfection should be the work of time, and should be secured in an appropriate order of events. The design of Paul in this verse seems to be to vindicate the statement which he had made, by showing that it was in accordance with what was everywhere observed, that the proper order should be maintained. This idea is carried through the following verses.

(*) "Howbeit" "However" (+) "natural" "Animal"

The first man. Adam.

Is of the earth. Was made of the dust. See Gen 2:7.

Earthy. Partaking of the earth; he was a mass of animated clay, and could be appropriately called "DUST," Gen 3:19. Of course, he must partake of a nature that was low, mean, mortal, and corruptible.

The second man. Christ. 1Cor 15:45. He is called the second man, as being the second who sustained a relation to men that Was materially to affect their conduct and destiny; the second and the last 1Cor 15:45 who should sustain a peculiar headship to the race.

The Lord from heaven. Called in 1Cor 2:8, the "Lord of glory." 1Cor 2:8. This expression refers to the fact that the Lord Jesus had a heavenly origin, in contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, "the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as the first man had an earthly origin, and was therefore earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be fitted to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase "from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world--a body unlike that which was earthy. That is, Christ had a glorified body, to which the bodies of the saints must yet be made like.

(a) "first man" Jn 3:13,21

As is the earthy. Such as Adam was.

Such are they also, etc. Such are all his descendants; all who derive their nature from him. That is, they are frail, corruptible, mortal; they live in an animal body as he did; and, like him, they are subject to corruption and decay.

And as is the heavenly. As is he who was from heaven; as is the Lord Jesus now in his glorified body.

Such are they also, etc. Such will they be also. They will be like him; they will have a body like his. This idea is more fully expressed in Php 3:21, "Who shall change our vile body, that it may be fashioned like unto his glorious body."

And as we have borne the image of the earthy. As, like our first father, we are frail, decaying, dying; as we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral character, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death.

We shall also bear the image of the heavenly. The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him, so by the Divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we shall resemble him in heaven. And as he is now free from frailty, sickness, pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connexion which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connexion with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connexion with Christ involves the certainty that he will, like him, be free from sin, sickness, pain, and death, and, like him, will have a body that is pure, incorruptible, and immortal.

(b) "also bear" Rom 8:29

Now this I say, brethren. "I make this affirmation in regard to this whole subject. I do it as containing the substance of all that I have said. I do it in order to prevent all mistake in regard to the nature of the bodies which shall be raised up." This affirmation is made respecting all the dead and all the living, that there must be a material and important change in regard to them before they can be prepared for heaven. Paul had proved in the previous verses that it was possible for God to give us bodies different from those which we now possess; he here affirms, in the most positive manner, that it was indispensable that we should have bodies different from what we now have.

Flesh and blood. Bodies organized as ours now are. "Flesh and blood" denotes such bodies as we have here--bodies that are fragile, weak, liable to disease, subject to pain and death. They are composed of changing particles; to be repaired and strengthened daily; they are subject to decay, and are wasted away by sickness, and of course they cannot be fitted to a world where there shall be no decay and no death.

Cannot inherit. Cannot be admitted as heir to the kingdom of God. The future world of glory is often represented as an heirship. Rom 8:17.

The kingdom of God. Heaven; appropriately called his kingdom, because he shall reign there in undivided and perfect glory for ever.

Neither doth corruption, etc. Neither can that which is in its nature corruptible, and liable to decay, be adapted to a world where all is incorruptible. The apostle here simply states the fact. He does not tell us why it is impossible. It may be because the mode of communication there is not by the bodily senses; it may be because such bodies as ours would not be fitted to relish the pure and exalted pleasures of an incorruptible world; it may be because they would interfere with the exalted worship, the active service, and the sleepless employments of the heavenly world; it may be because such a body is constituted to derive pleasure from objects which shall not be found in heaven. It is adapted to enjoyment in eating and drinking, and the pleasures of the eye, the ear, the taste, the touch; in heaven the soul shall be awake to more elevated and pure enjoyments than these, and, of course, such bodies as we here have would impede our progress and destroy our comforts, and be ill-adapted to all the employments and enjoyments of that heavenly world.

(c) "flesh and blood" Jn 3:3,5

Behold, I shew you. This commences the third subject of inquiry in the chapter--the question, what will become of those who are alive when the Lord Jesus shall return to raise the dead? This was an obvious inquiry, and the answer was, perhaps, supposed to be difficult. Paul answers it directly, and says that they will undergo an instantaneous change, which will make them like the dead that shall be raised.

A mystery. On the meaning of this word, 1Cor 2:7. The word here does not mean anything which was in its nature unintelligible, but that which to them had been hitherto unknown. "I now communicate to you a truth which has not been brought into the discussion, and in regard to which no communication has been made to you." On this subject there had been no revelation. Though the Pharisees held that the dead would rise, yet they do not seem to have made any statement in regard to the living who should remain when the dead should rise. Nor, perhaps, had the subject occupied the attention of the apostles; nor had there been any direct communication on it from the Lord Jesus himself. Paul then here says, that he was about to communicate a great truth, which till then had been unknown, and to resolve a great inquiry on which there had as yet been no revelation.

We shall not all sleep. We Christians; grouping all together who then lived and should live afterwards, for his discussion has relation to them all. The following remarks may, perhaps, remove some of the difficulty which attends the interpretation of this passage. The objection which is made to it is, that Paul expected to live until the Lord Jesus should return; that he, therefore, expected that the world would soon end, and that in this he was mistaken, and could not be inspired. To this we may reply:

(1.) He is speaking of Christians as such--of the whole church that had been redeemed--of the entire mass that should enter heaven; and he groups them all together, and connects himself with them, and says, "We shall not die; we Christians, including the whole church, shall not all die," etc. That he did not refer only to those whom he was then addressing, is apparent from the whole discussion. The argument relates to Christians--to the church at large; and the affirmation here has reference to that church, considered as one church, that was to be raised up on the last day.

(2.) That Paul did not expect that the Lord Jesus would soon come, and that the world would soon come to an end, is apparent from a similar place in the epistle to the Thessalonians. In 1Thes 4:15, he uses language remarkably similar to that which is here used: "We which are alive, and remain unto the coming of the Lord," etc. This language was interpreted by the Thessalonians, as teaching that the world would soon come to an end, and the effect had been to produce a state of alarm. Paul was therefore at special pains to show, in his second epistle to them, that he did not mean any such thing. He showed them (2Thes 2) that the end of the world was not near; that very important events were to occur before the world would come to an end; and that his language did not imply any expectation on his part that the world would soon terminate, or that the Lord Jesus would soon come.

(3.) Parallel expressions occur in the other writers of the New Testament, and with a similar signification. Thus, John (1Jn 2:18) says, "It is the last time." Comp. Heb 1:2. But the meaning of this is not that the world would soon come to an end. The prophets spoke of a period which they called "the last days," (Isa 2:2, Mic 4:1; in Hebrew, "the after days,") as the period in which the Messiah would live and reign. By it they meant the dispensation which should be the last; that under which the world would close; the reign of the Messiah, which would be the last economy of human things. But it did not follow that this was to be a short period; or that it might not be longer than any one of the former, or than all the former put together. This was that which John spoke of as the last time.

(4.) I do not know that the proper doctrine of inspiration suffers, if we admit that the apostles were ignorant of the exact time when the world would close; or even that in regard to the precise period when that would take place, they might be in error. The following considerations may be suggested on this subject, showing that the claim to inspiration did not extend to the knowledge of this fact.

(a.) That they were not omniscient; and there is no more absurdity in supposing that they were ignorant on this subject than in regard to any other.

(b.) Inspiration extended to the order of future events, and not to the times. There is in the Scriptures no statement of the time when the world would close. Future events were made to pass before the minds of the prophets, as in a landscape. The order of the images may be distinctly marked, but the times may not be designated. And even events which may occur in fact at distant periods, may in vision appear to be near each other; as in a landscape, objects which are in fact separated by distant intervals, like the ridges of a mountain, may appear to lie close to each other.

(c.) The Saviour expressly said, that it was not designed that they should know when future events would occur. Thus, after his ascension, in answer to an inquiry whether he then would restore the kingdom to Israel, he said, (Acts 1:7,) "It is not for you to know the times or the seasons which the Father hath put in his own power." Acts 1:7.

(d.) The Saviour said, that even he himself, as man, was ignorant in regard to the exact time in which future events would occur. "But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father," Mk 13:32.

(e.) The apostles were in fact ignorant, and mistaken in regard to, at least, the time of the occurrence of one future event, the death of John; Jn 21:23. There is, therefore, no departure from the proper doctrine of inspiration, in supposing that the apostles were not inspired on these subjects, and that they might be ignorant like others. The proper order of events they state truly and exactly; the exact time God did not, for wise reasons, intend to make known.

Shall not all sleep. Shall not all die. 1Cor 11:30.

But we shall all be changed. There is considerable variety in the reading of this passage. The Vulgate reads it, "We shall all indeed rise, but we shall not all be changed." Some Greek mss. read it, "We shall all sleep, but we shall not all be changed." Others, as the Vulgate, "We shall all rise, but we shall not all be changed." But the present Greek text contains, doubtless, the true reading; and the sense is, that all who are alive at the coming of the Lord Jesus shall undergo such a change as to fit them for their new abode in heaven; or such as shall make them like those who shall be raised from the dead. This change will be instantaneous, (1Cor 15:52,) for it is evident that God can as easily change the living as he can raise the dead; and as the affairs of the world will then have come to an end, there will be no necessity that those who are then alive should be removed by death; nor would it be proper that they should go down to lie any time in the grave. The ordinary laws, therefore, by which men are removed to eternity, will not operate in regard to them, and they will be removed at once to their new abode.

(++) "mystery" "secret" (d) "We shall not all sleep" 1Thes 4:15-17

In a moment. ενατομω. In an atom, scil. of time; a point of time which cannot be cut or divided, (a priv. and τομη from τεμνω to cut.) A single instant; immediately. It will be done instantaneously.

In the twinkling of an eye. This is an expression also denoting the least conceivable duration of time. The suddenness of the coming of the Lord Jesus is elsewhere compared to the coming of a thief in the night, 2Pet 3:10. The word rendered "twinkling," (ριπη, from ριπτω, to throw, cast,) means a throw, cast, jerk, as of a stone; and then a jerk of the eye, i.e., a wink.--Robinson.

At the last trump. When the trumpet shall sound to raise the dead. The word "last" here does not imply that any trumpet shall have been before sounded at the resurrection, but is a word denoting that this is the consummation or close of things; it will end the economy of this world; it will be connected with the last state of things.

For the trumpet shall sound. Mt 24:31.

And the dead shall be raised. Jn 5:25.

(a) "in the twinkling" 2Pet 3:10 (*) "last trump" "trumpet" (b) "trumpet" Zech 9:14, Mt 24:31 (c) "shall be raised" Jn 5:25

For this corruptible, etc. It is necessary that a change should take place, either by dying and then being raised, or by being changed without seeing death; for we cannot enter heaven as we are now.

Must put on. The word here used (ενδυνω) properly means, to go in, to envelope, to put on as a garment; and then to put on anything; as the soul is, as it were, clothed with, or invested with a body; and here it means, must be endued with, or furnished with. It is equivalent to saying that this corruptible must become incorruptible, and this mortal must become immortal. We must cease to be corruptible and mortal, and must become incorruptible and immortal. The righteous who remain till the coming of Christ, shall be at once changed, and invested, as Enoch and Elijah were, with incorruption and immortality.

(d) "must put on" 2Cor 5:4

So when, etc. In that future glorious world, when all this shall have been accomplished.

Then shall be brought to pass. Then shall be fully accomplished; these words shall then receive their entire fulfilment; or this event shall meet all that is implied in these words.

The saying that is written. What is written, or the record which is made. These words are quoted from Isa 25:8; and the fact that Paul thus quotes them, and the connexion in which they stand, prove that they had reference to the times of the gospel, and to the resurrection of the dead. Paul does not quote directly from the Hebrew, or from the Seventy, but gives the substance of the passage.

Death. Referring here, undoubtedly, to death in the proper sense; death as prostrating the living, and consigning them to the grave.

Is swallowed up. κατεποθη (from καταπινω, to drink down, to swallow down) means to absorb, (Rev 12:16;) to overwhelm, to drown, (Heb 11:29;) and then to destroy or remove. The idea may be taken from a whirlpool, or maelstrom, that absorbs all that comes near it; and the sense is, that he will abolish or remove death; that is, cause it to cease from its ravages and triumphs.

In victory, ειςνικος. Unto victory; so as to obtain a complete victory. The Hebrew (Isa 25:8) is . The Seventy often render the word , which properly means splendour, purity, trust, perpetuity, eternity, perfection, by νικος, victory, 2Sam 2:26, Job 36:7, Lam 3:18, 5:20, Amos 1:11, 8:7. The Hebrew word here may be rendered either unto the end, i.e., to completeness or perfection, or unto victory, with triumph. It matters little which is the meaning, for they both come to the same thing. The idea is, that the power and dominion of death shall be entirely destroyed, or brought to an end.

(e) "is swallowed up" Isa 25:8

O death. This triumphant exclamation is the commencement of the fourth division of the chapter--the practical consequences of the doctrine. It is such an exclamation as every man with right feelings will be disposed to make, who contemplates the ravages of death; who looks upon a World where in all forms he has reigned, and who then contemplates the glorious truth, that a complete and final triumph has been obtained over this great enemy of the happiness of man, and that man would die no more. It is a triumphant view which bursts upon the soul as it contemplates the fact that the work of the second Adam has repaired the ruins of the first, and that man is redeemed; his body will be raised; not another human being should die, and the work of death should be ended. Nay, it is more. Death is not only at an end; it shall not only cease, but its evils shall be repaired; and the glory and honour shall encompasse the body of man, such as would have been unknown had there n no death. No commentary can add to the beauty and force of the language in this verse; and the best way to see its beauty, and to enjoy it, is to sit down and think of DEATH; of what death has been, and has done; of the millions and millions that have died; of the earth strewed with the dead, and "arched with graves;" of our own death; the certainty that we must die, and our parents, and brothers, and sisters, and children, and friends; that all, all must die;--and then to suffer the truth, in its full-orbed splendour, to rise upon us, that the time will come when DEATH SHALL, BE AT AN END. Who, in such contemplation, can refrain from the language of triumph, and from hymns of praise?

Where is thy sting? The word which is here rendered sting (κεντρον) denotes, properly, a prick, a point; hence a goad or stimulus; i.e., a rod or staff with an iron point, for goading oxen, Acts 9:5;) and then a sting properly, as of scorpions, bees, etc. It denotes here a venomous thing, or weapon, applied to death personified, as if death employed it to destroy life, as the sting of a bee or a scorpion is used, The idea is derived from the venomous sting of serpents, or other reptiles, as being destructive and painful. The language here is the language of exultation, as if that was taken away or destroyed.

O grave, αδη. Hades, the place of the dead. It is not improperly rendered, however, grave. The word properly denotes a place of darkness; then the world, or abodes of the dead. According to the Hebrews, hades, or sheol, was a vast subterranean receptacle, or abode, where the souls of the dead existed. It was dark, deep, still, awful. The descent to it was through the grave; and the spirits of all the dead were supposed to be assembled there; the righteous occupying the upper regions, and the wicked the lower. Isa 14:9. Compare Lowth, Lect. on Heb. Poet. vii. Campbell, Prel. Diss. vi. part 2, & 2. It refers here to the dead; and means that the grave, or hades, should no longer have a victory.

Thy victory? Since the dead are to rise; since all the graves are to give up all that dwell in them; since no man will die after that, where is its victory? It is taken away. It is despoiled. The power of death and the grave is vanquished, and Christ is triumphant over all. It has been well remarked here, that the words in this verse rise above the plain and simple language of prose, and resemble a hymn, into which the apostle breaks out in view of the glorious truth which is here presented to the mind. The whole verse,is indeed a somewhat loose quotation from Hoss 13:14, which we translate--- "O death, I will be thy plagues; O grave, I will be thy destruction." But which the Seventy render- "O death, where is thy punishment? O grave, where is thy sting?"

Probably Paul did not intend this as a direct quotation; but he spoke as a man naturally does who is familiar with the language of the Scriptures, and used it to express the sense which he intended, without meaning to make a direct and literal quotation. The form which Paul uses is so poetic in its structure, that Pope has adopted it, with only a change in the location of the members, in the "Dying Christian:" "O grave, where is thy victory! O death, where is thy sting."

(a) "death" Hoss 13:14 (1) "grave" "hell"

The sting of death. The sting which death bears; that with which he effects his: purpose; that which is made use of to inflict death; or that which is the cause of death. There would be no death without sin. The apostle here personifies death, as if it were a living being, and as making use of sin to inflict death, or as being the sting, or envenomed instrument, with which he inflicts the mortal agony. The idea is, that sin is the cause of death. It introduced it; it makes it certain; it is the cause of the pain, distress, agony, and horror which attends it. Had there been no sin, men would not have died. If there were no sin, death would not be attended with horror or alarm. For why should innocence be afraid to die? What has innocence to fear anywhere in the universe of a just God? The fact, therefore, that men die, is proof that they are sinners; the fact that they feel horror and alarm, is proof that they feel themselves to be guilty, and that they are afraid to go into the presence of a holy God. If this be taken away, if sin be removed, of course the horror, and remorse, and alarm which it is fitted to produce will be removed also.

Is sin. Sin is the cause of it. Rom 5:12.

The strength of sin. Its power over the mind; its terrific and dreadful energy; and especially its power to produce alarm in the hour of death.

Is the law. The pure and holy law of God. This idea Paul has illustrated at length in Rom 7:9-13. Rom 7:9, and Rom 7:10-13, he probably made the statement here in order to meet the Jews, and to show that the law of God had no power to take away the fear of death; and that, therefore, there was need of the gospel, and that this alone could do it. The Jews maintained that a man might be justified and saved by obedience to the law. Paul here shows that it is the law which gives its chief rigour to sin, and that it does not tend to subdue or destroy it; and that power is seen most strikingly in the pangs and horrors of a guilty conscience on the bed of death. There was need, therefore, of the gospel, which alone could remove the cause of these horrors, by taking away sin, and thus leaving the pardoned man to die in peace. Rom 4:15.

(b) "sting" Rom 6:23 (c) "strength" Rom 4:15

But thanks be to God. Rom 7:25.

Which giveth us the victory. Us who are Christians; all Christians. The victory over sin, death, and the grave. God alone is the author of this victory. He formed the plan; he executed it in the gift of his Son; and' he gives it to us personally when we come to die.

Through our Lord Jesus Christ. By his death, thus destroying the power of death; by his resurrection and triumph over the grave; and by his grace imparted to us to enable us to sustain the pains of death, and giving to us the hope of a glorious resurrection. Rom 7:25; Rom 8:37.

(d) "be to God" Rom 7:25 (e) "through our" Rom 8:37, 1Jn 5:4,5

Therefore, my beloved brethren. In view of the great and glorious truths which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.

Be ye steadfast. εδραιοι, from εδρα. Seated, sedentary, (Robinson;) perhaps with an allusion to a statue, (Bloomfield;) or perhaps to wrestling, and to standing one's ground, (Wolf.) Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes; the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul, seduce you from the faith of the gospel.

Unmoveable. Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing--that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.

Always abounding in the work of the Lord. Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means, not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means, that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they could do to further the gospel among men.

Forasmuch as ye know. Greek, Knowing. You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.

Your labour is not in vain. It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.

In the Lord. This probably means, "Your labour or work in the Lord--i. e., in the cause of the Lord--will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honour of Him who has revealed that doctrine, and who purposes graciously to reward us there. Other men are influenced and excited to great efforts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.

Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. But his death is a sleep--a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day, 1Cor 15:6. He has the assurance that his Saviour rose, and that his people shall therefore also rise, 1Cor 15:12-20. He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake; but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory, 1Cor 15:29-32. He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns, 1Cor 15:25. He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued, 1Cor 15:26,27. He will himself die, and sleep in his grave, but he shall live again, 1Cor 15:22,23. He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay, 1Cor 15:42,43. And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chillness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality, 1Cor 15:55-57. And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come, 1Cor 15:58. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel-- the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!

(f) "be ye steadfast" 2Pet 3:14

Observe here, 1. The subject-matter of St. Paul's preaching to the Corinthians: it was the gospel. I declare unto you the gospel which I preached; and particularly the doctrine of the body's resurrection, which was a great point of that gospel which he had preached and delivered to them.

Observe, 2. The obedience which many, if not most of the Corinthians, had given to the doctrine of the gospel; they heard it, believed it, and embraced it as the truth of God. Which gospel ye received, and wherein ye stand; that is, the best and greatest part of you are firm to your former profession, though some are fallen away.

Observe, 3. The blessed effect which the gospel had upon those that did believe and receive it: By it they were saved; that is, put into a salvable state, brought into the right and only way that leads to salvation. The gospel reveals the object, salvation; it directs lost man which way to arrive at it, assures him that it is attainable, and inclines and encourages him seriously to endeavour after the attainment of it.

Observe, 4. The condition annexed and required on our part, in order to the attaining that salvation which the gospel discovers unto us, and that is, perseverance; for that is implied in our keeping in memory what we have received: Ye are saved, if ye keep in memory. If we do not stedfastly cleave to the gospel, and to this grand doctrine of it, the resurrection, our hearing is vain, our believing is vain, our hopes of salvation are vain: By the gospel we are saved, if we keep it in memory, and practise it; otherwise we have believed in vain.

Observe here, The apostle's fidelity,

1. In delivering nothing to the church but what he had received: I delivered to you first of all that which I also received; either mediately by Ananias, or by immediate revelation from Christ himself.

Observe, 2. The principal and fundamental doctrines or articles of faith, which the apostle in his preaching had insisted upon amongst them; namely, the death, the burial, and the resurrection, of our Lord and Saviour Jesus Christ.

That he died for our sins, that is, a voluntary sacrifice for our sins, to make an atonement for sin, as the prophets Isaiah and Daniel had long foretold.

And that he was buried: the dead body of our dear Redeemer was decently buried by a small number of his own disciples, and continued in the state of the dead, and under the power of death for a time. That he was buried, is a demonstration of the certainty that he died.

And that he rose again the third day, according to the scriptures. Christ, though laid, was not lost, in the grave; but by the omnipotent power of his Godhead revived, and rose again from the dead the third day, to the consternation of his enemies, and the consolation of all believers.

Observe, 3. How the apostle proves the truth and verity of Christ's resurrection by ocular demonstration; he is risen, because he was seen alive after his passion; first of Peter, next of the whole college of the apostles, which formerly consisted of twelve, then of five hundred brethren at once in Galilee, whereof some were then alive to testify it; after which he was seen of James, and then of all the apostles.

These were all holy persons, who durst not deceive, and who confirmed their testimony with their blood. So that no article of faith, no point of religion, is of more confessed truth and infallible certainty, than this of our Lord's resurrection; and blessed by God it is so, seeing the whole weight of faith, hope, and salvation, depends upon Christ as risen from the dead. Behold how great a weight the scripture hangs upon this nail: Thanks be to God, it is a nail fastened in a sure place. Our Lord's resurrection is his church's consolation.

As Christ was seen of St. Paul last of all the apostles, so it is probable he was seen last by him, of all persons. We read not of any that saw Christ after St. Stephen and St. Paul, who here reckons himself among those who were eye-witnesses of the risen Jesus: Last of all he was seen of me also.

Observe farther, the great humility of St. Paul, in styling himself an untimely birth, or a person born out of due time.

But in what sense doth he mean that he was born out of due time?

Answer, 1. Negatively; not that he was, as to his spiritual birth, born too soon, but rather too late. Alas! he had been too long a proud Pharisee, a formal professor, a fiery persecutor. In this sense he was no abortive, or born out of due time, or rather born too late than too soon.

But positively, he calls himself an abortive, or untimely birth,

1. Because he was the last of the apostles that was called; the rest were called by Christ whilst here on earth. Paul was called by Christ from heaven, after his departure from earth to heaven.

2. Because of the suddenness and violence of his conversion; an abortion is occasioned by some sudden surprise, some strain, or violent motion. St. Paul's conversion was a wonderful violent conversion, out of the ordinary way and course; he was smitten from his horse to the ground, and lay as one dead in his passage to his new life.

3. Because abortive children are lesser, weaker, and more imperfect children, than those of full growth. As an abortive child is the least of children, so he reckons himself the least of the apostles, and styles himself so in the next verse, where he thus speaks, I was as one born out of due time.

Observe here, 1. The profound humility of this great apostle, and how low he was in his own thoughts: he calls himself the least of the apostles, nay, not meet or worthy to be called an apostle, because he had persecuted the church of Christ with so much fury and fierceness. Elsewhere he styles himself less than the least of all saints; not that any thing can be less than the least; but the original being a double diminutive, his meaning is, that he was as little as could be.

O admirable humility! The more we know of God and ourselves, the more humble apprehensions we shall have of ourselves; a good man's thoughts are always lowest of himself; the more holiness any man has, the more humility he has. Humility is a great evidence of our holiness, it being indeed a great part of our holiness.

Observe, 2. How the apostle ascribes all that he was, wherein he differed from others, to the grace of God: By the grace of God I am what I am. As we receive our natural being from the power of God, so we derive our spiritual being from the grace of God. If I forbear what is evil, it is from restraining grace; if I follow what is spiritually good, it is from sanctifying grace: therefore not unto us, O Lord, not unto us, but to thy grace be the praise.

Observe, 3. The blessed fruit which the grace of God produced in St. Paul: it caused him to labour, (grace is an active principle,) to labour abundantly, to labour more abundantly than all the apostles; not more than all of them put together, but more than any one of them that were his fellow apostles separately considered. Such as receive most grace and favour from God, are holily ambitious to do the utmost services for God.

Observe, 4. Lest he should seem to be too assuming, and to arrogate any thing to himself, he adds, Yet not I, but the grace of God which was with me. Behold how the holy apostle ascribes the fruit of all his endeavours to the grace of God, to the influences and assistances of the Holy Spirit of grace, exciting him, assisting him, working in and with him, and succeeding of him in all his enterprises and undertakings for the glory of God, and the good of souls. I laboured, yet not I, but divine grace that went along with me.

Observe, 5. The inference which the apostle draws from the whole: Therefore, whether it were I or they, so we preach, and so ye believed. That is, whether it were I, or any other of the apostles, who laboured most in the preaching of the gospel, the doctrine is the same; namely, that Christ died for our sins, rose again, and will raise us.

This is the doctrine which we apostles preached, and which you Corinthians believed and received; therefore why should any of you now stagger in the faith, and disbelieve the resurrection of the body? which is a blow made at the root of Christianity.

Alas! what have we to carry our spirits through all the rugged passages and cross dispensations of this life, but only our hopes in reversion, only our hopes of a glorious resurrection, and blessed immortality.

Our apostle having asserted and proved the resurrection of Christ by ocular demonstration, by a plentiful testimony of those who saw him after he was risen, and withal informed them that this was the doctrine of the gospel which both he and the rest of the apostles had with one consent preached to them, he from hence infers the certainty and necessity of our resurrection. And because some of the church of Corinth were tainted with the wicked opinion of the Sadducees, who said there was no resurrection; therefore to strangle this monstrous opinion amongst the Corinthians in the birth, he shows the absurdity of it in these verses before us.

His first argument runs thus: If there be no resurrection of the dead, then Christ the head is not risen; for if the head be risen, he will certainly raise up his members. Christ's resurrection is the cause, the pattern, and archetype of ours: he did not only raise his body from the grave, but his church with him. For indeed Christ is not perfectly risen, till all his members are risen with him, and raised like him. True it is, that Christ's personal resurrection was perfect when he arose; and it is as true, that all believers arose representatively when Christ arose. But till all believers arise personally, the resurrection of Christ has not received its utmost perfection.

His next work is to prove the certainty of Christ's resurrection, from the manifold absurdities which would follow upon the denial of it; as namely, first, if Christ be not risen, then the apostle's preaching was vain, and their belief of it was vain also. Our preaching is vain; that is, we who in our preaching have so strongly asserted Christ's resurrection as an infallible argument of the divinity of his person and doctrine, have taught you a vain and idle dream. And your faith in Christ, as risen from the dead, is no better than a fancy, vain also; seeing the object of it faileth, Christ as risen from the dead.

2. If Christ be not risen, then we are found false witnesses of God: that is, then St. Paul himself, and the other apostles, had given a false testimony of God to the world, in affirming that God the Father had raised up Christ his Son from the dead: which he did not do, if there be no resurrection of the dead. To be false witnesses for men, is a sin of no common guilt; but to belie God, and be false witnesses for God, is a sin of aggravated guilt, which the holy apostle could not be supposed to be guilty of.

Again, 3. If Christ be not raised form the dead, then we are yet in our sins; that is, under the guilt of our sins, and liable to condemnation for our sins: we are not justified and absolved from them, unless Christ has expiated the guilt of them; and this he has not done if he be not risen, but remains himself under the power of death; for he was raised again for our justification.

Farther, 4. If Christ be not risen, then they which are fallen asleep in Christ are perished; that is, the dead saints in general, and the holy martyrs and sufferers for Christ, in particular, who are fallen asleep, are perished utterly, and lost finally, if there be no resurrection: martyrs will then be great losers, and martyrdom great folly.

Lastly, Then Christians are of all men most miserable. As if the apostle had said, As those martyrs were arrant fools, and perished as such, who laid down their lives for Christ, if they have no hopes of a resurrection, when they shall take them up again; so we Christians that survive are the wretchedest creatures upon earth, who undergo all the sufferings and hardships of this life; and deny ourselves many comforts and advantages which we might enjoy.

If after this mortal life we have no hope, who would care to do well, or who would fear to do ill? Were this believed, none would live so fleshly and sensual a life as those that do not believe the resurrection of the flesh; and none would be so miserable in this life as the holy, self-denying Christian, had he not a hope after death of a glorious resurrection.

Learn hence, That true Christians would be more unhappy than any other men, if their happiness were confined to this life only: we are of all men most miserable. We Christians are more miserable than other mortals; and we apostles and ministers more miserable than other Christians, who like beacons upon the tops of mountains, stand open continually to all storms and tempests raised against us by men and devils.

Observe here, 1. The resurrection of Christ declared: Now is Christ risen from the dead.

2. Our resurrection from his is inferred and insured: he arose as the first-fruits of them that slept. The term of first-fruits in the Levitical law, Lev 23:10. These were offered both as an acknowledgment that the whole crop was God's, and as a pledge and assurance of their enjoying the whole crop from God, and as a mean by which the whole crop was consecrated and sanctified to their use.

As sure as the whole harvest follows the first-fruits, so shall the saints' resurrection follow the resurrection of Christ, as an effect follows its proper cause; for Christ's resurrection is the meritorious cause, the efficient cause, and the exemplary cause, of our resurrection; and as it is the cause, so is it the pledge, the earnest and the full assurance of ours.

Observe, 3. Christ is called the first-fruits of them that slept; that is, the first-fruits from the dead of them that slept; not as if Christ were absolutely the first that was raised from the dead, for we read of one raised by Elijah, and another by Elisha, and of Lazarus raised by Christ; but these were so raised as to die again; they were not raised to a life of immortality: but now Christ was the first that arose never to die more; the first that arose by his own power, the first that arose to give others a pledge and assurance of their rising after him, and of their rising like unto him. Christ's resurrection is the cause, the pattern, the pledge, the assurance of the believer's resurrection: Christ is risen from the dead, and become the first-fruits of them that slept.

Here observe, That our apostle, to prove Christ's resurrection to be the cause of our resurrection, makes a comparison betwixt Adam and Christ, whom he represents as two originals and fountains, the one of death the other of life. As by Adam's sin all that are partakers of his human nature die a natural death, so all that are partakers of Christ's divine nature, all that are his spiritual seed and offspring, shall be raised and made alive by him; for the expressions, in Adam and in Christ, do denote a casuality in both, the one of death, and the other of life; as the death of all mankind came by Adam, so the resurrection of all mankind comes by Christ. The wicked shall be raised by him officio judicis, by the power of Christ as their lord and judge: the righteous shall be raised beneficio Mediatoris, by virtue of their union with him as their head.

Here our apostle answers an objection. Some might say, If Christ's resurrection be the cause of the believer's resurrection, then why did not all believers rise when he arose? The Head being risen, why did not all the members rise with him?

He answers, No: God hath appointed an order which must be observed; and this order was, that Christ should be the first-fruits of the harvest; that he should rise first from the dead, and then they that are Christ's, at his coming to judgment, shall rise after him. And then cometh the end; that is, the end of the world, when Christ will deliver up his kingdom to God the Father.

What kingdom? His mediatorial kingdom, which, as Mediator, he received from his Father; not his natural and essential kingdom, which as God he had with his Father from eternity; this shall never be delivered up, for of this his kingdom there shall be no end. But at the end of the world, Christ having subdued all his and his church's enemies, and put down all rule, authority, and power, both in the world and in the church, he shall deliver up his mediatorial kingdom to his Father, and reign no longer as Mediator, and as deputed by his father; but he shall still reign, eternally reign, as God equal with the Father; for his kingdom is an everlasting kingdom, and his dominion endureth to eternal ages.

Here note, That when our apostle is setting forth the order in which the saints shall arise, he says nothing of a first and second resurrection, nothing of a first and second coming of Christ to judgment; one to reign on earth a thousand years, and a second to judge all the world. Mention is here made of a general resurrection, when all the saints shall be raised together; but not a word of some being raised before the rest to reign with Christ a thousand years.

Observe here, 1. What sin had subjected the human nature to, and that is, death; sin brought mortality into our natures, and the wages of sin is death.

Observe, 2. That death is an enemy to humanity, an enemy to the whole race of mankind, both to body and soul, to the righteous and to the wicked; to the body, by turning that which is the glory of the creation in a moment into rottenness and putrefaction; to the soul, by occasioning its separation from the body, towards which it has so strong and affectionate an inclination and desire, as its old companion.

Death is also an enemy to the righteous, as it blunts the edge of his desires after heaven, and abates that joy which he should have in the believing thoughts and apprehensions of heaven; and it is an enemy to the wicked, as it is a passage to everlasting misery, by their falling immediately into the hands of the living God, from whose mouth they receive a final sentence to depart accursed into everlasting fire, prepared for the devil and his angels.

Observe, 3. That this enemy is the last enemy; it is so to the children of God; when they have overcome death, they have overcome all their enemies at once, and especially their worst enemy, sin, which they could never overcome before fully.

Blessed be God, though death came into the world by sin, yet sin shall go out of the world by death.

Note, 4. This last enemy shall be destroyed, by losing its sting that it cannot annoy, by losing its terror that it cannot amaze, by losing its power that it cannot destroy; and by losing its very being, it shall be finally abolished and destroyed, by a resurrection from the dead.

Note, 5. The destroyer of death, this last enemy, is Christ, I will ransom them from the power of the grave, I will redeem them from death. Hos 13:14. Christ has conquered death meritoriously by his satisfaction, victoriously by his satisfaction, victoriously by his resurrection.

6. The scope and drift of the apostle's argument in this assertion: and that is, to prove the necessity of his resurrection. The argument lies thus: Christ must reign till all his enemies are destroyed; but death is one of these enemies, the last of them which keeps the believer's body from union with his soul, and from communion with Christ: therefore death must be destroyed; and there is no other way to destroy death but by a resurrection from the dead, which is the truth our apostle strongly proves throughout this chapter.

Our apostle here proceeds in the argument which he begun at the 24th and 25th verses, that Christ must continue as Mediator to reign till all things are subject to him, and all enemies subdued by him.

This the apostle here proves, because God the Father has put all things, and all persons, under his Son's feet, as Mediator, himself only excepted; God the Father having reserved to himself his own sovereign empire and supreme authority; he being excepted from this subjection himself, who gave it to his Son. And when all things shall be thus subdued to Christ, then his mediatorial kingdom shall be delivered up to his Father, from whom he received it; yea, the Son himself, as Mediator and Head of the church, shall be subject to the Deity, that God the Father, Son and Holy Ghost, may be all in all by a full communication to, and intimate union with, the saints.

Learn hence, 1. That the mediatorial kingdom of Christ was given to him by God the Father, as a reward for his sufferings, He became obedient to the death, wherefore God hath highly exalted him. Phil 2:8,9.

2. That this mediatorial kingdom was given to Christ only according to his human nature; seeing the human nature only suffered, and the divine nature is capable of no such exaltation or new dominion, he was thus exalted, because he was the Son of man, Joh 5:27.

Learn, 3. That during the continuance of the mediatorial kingdom of Christ, the Father judges no man, but commits all judgment unto his Son, giving him full power and authority to punish and reward according to his own wisdom, will, and pleasure: and as Lord of all, he gives laws to all.

4. That this mediatorial kingdom, Christ shall certainly lay down; when all things are subdued unto him, the exercise of his kingly power shall cease then; and as Christ is now all in all with relation to his church, the Godhead then will be all in all; and Christ himself, as man, will be subject to his Father, as well as saints and angels are subject to him.

From those words, God shall be all in all, we learn, That all the saints shall be abundantly satisfied in heaven, with the fruition of the Deity alone; there is enough in God alone eternally to fill and satisfy all the blessed souls in heaven, without the addition of any creature comfort. God is complete satisfaction to his children in the absence (I must not say want) of all other enjoyments; we shall want none of them at our journey's end, for there God will be all in all: as in heaven we shall see God, so we shall there eye nothing but God.

Expositors do vary exceedingly in the sense and interpretation of this difficult text: some understand it of a sacramental, some of a funeral, and some of a metaphorical baptism or washing.

Those who understand it as a sacramental baptizing, say, that the baptized for the dead, are those who are baptized upon the article of the resurrection of the dead, and consequently in hope of the resurrection. As if the apostle had said, As for those among you in the church of Corinth, who are baptized persons, and yet deny the resurrection of the dead, I would demand of them, why they have in their baptism made a profession of believing the article of the resurrection; why were they baptized in this faith, if they now renounce it? To be a baptized Christian, and yet deny the resurrection, is a flat and plain contradiction.

Others understand it of a funeral washing of the dead corpse in order to burial; and they say this was done in the belief and expectation of the dead body rising again. As if he had said, If the dead corpse shall never rise more, to what purpose do you wash them? Do men give respect where there is no hope?

Others will have a metaphorical and allegorical baptism here intended, namely afflictions, persecutions, and martyrdom. As if he had said, If there be no resurrection of the dead, what benefit will accrue to those that suffer persecution, and death itself, for professing and defending the resurrection of some that are dead, namely, Christ Jesus, whose resurrection is past; and of the saints, whose resurrection is to come?

Some, last of all, render the words thus: Moreover, what shall they do that are baptized for the sake of the dead? If the dead are not raised at all, why are they therefore baptized for the sake of the dead? As if the apostle had said, What shall they do which are baptized for the sake of the holy saints and martyrs deceased? Is it not by reason of them, that they take up the profession of Christianity?

Yes, surely, the sight of the holiness of their lives, and of their courage and constancy at their deaths, has stirred up many to espouse the same holy religion, and to admit themselves into it by the sacrament of baptism: The death of an eminent saint made a great number of disciples in those days, and the blood of an holy martyr baptized whole cities; now to what purpose is all this, if the dead rise not at all.

Our apostle is still arguing for the belief of the resurrection of the dead, and seems to speak here after this manner: what folly would it be in us Christians, to choose a religion that exposes us continually to death and danger? Why should we run the hazard of the loss of estate, liberty, and life itself, if there be no resurrection in order to a retribution, when our courage and constancy for Christ and his holy religion shall be acknowledged and rewarded?

Why stand we in jeopardy every hour? Intimating, that it would be the greatest folly and madness to suffer the worst of evils for the sake of Christianity, if all our hopes perish in the grave.

He adds farther, That as to himself he died daily; that is, was continually exposed to death, in danger of it, in expectation of it, and in a preparation for it; which he would never have been, if he had not an expectation of a glorious resurrection, when all his sufferings and services should be rewarded.

And to confirm the truth of what he said, he binds with a solemn protestation, I protest by your rejoicing, which I have in Christ Jesus our Lord, I die daily; that is, either I protest by all the joy which I have in your conversion to Christianity, and by all that rejoicing which is found with me for the success of my ministry among you: or else, I protest by all that rejoicing which I have in common with you and all Christians under the heaviest sufferings for the sake of Christ Jesus our Lord, that I live continually a dying life, perpetually in expectation of death, and preparation for it.

The apostle had mentioned his sufferings in general, in the former verses, to testify his belief and hope of a future resurrection: here he relates one particular kind and manner of suffering; namely, his fighting with beasts at Ephesus. To what purpose had he that mighty struggle there, and ran such a hazard of his life as that was, if he had no hope of a better life after this, no expectation of a blessed resurrection?

If I have fought with beasts at Ephesus, &c. A twofold interpretation is given of these words: some understand them literally and properly, that he did really combat with wild beasts;; it being usual in those times of persecution, under heathenish powers, to cast Christians to wild beasts; the common cry then was, Christianos ad leones, Away with the Christians to the lions.

But some object against this interpretation, That the apostle being a freeman of Rome, had no such indignity offered to him; that in the Acts of the Apostles St. Luke gives no relation of it; and that the apostle himself in the catalogue he gives of his sufferings, 2Cor 11:16-33 makes no mention of it; unless it be comprehended under those general words, In deaths often.

Others therefore understand the words in a metaphorical sense, I have fought with beasts; that is, savage men, with men like beasts in their manners and conditions. And thus some refer this conflict to Acts 19:23-41 where we read of his contest with Demetrius, and the silversmiths, about Diana's temple at Ephesus.

Others refer it to Acts 14:19-20 when he was stoned at Lystra, and left for dead. But whether we understand it literally or figuratively, the force of the argument lies thus: If I have undergone such deaths and dangers at Ephesus as I have done, and exposed my life the the utmost hazard, in hopes of a happy resurrection, what profit is all this to me, if there be no resurrection? What get I by such hazards and hardships, if there be no life to come? Nay, if matters be so, it will be more reasonable to say, Let us eat and drink, for tomorrow we die.

Verily, then, sensual fools are the wisest men; and they have the best of it that gratify their appetites and brutish desires, expecting they shall shortly die, and there will be an end of them.

Learn hence, 1. That faith in the resurrection to a future life, encourages us against all the troubles and afflictions of this present life; the hope of future good is a powerful support under the pressure and burden of present evil.

Learn, 2. That upon supposition that there is no happiness beyond the grave, a life of sensual pleasure is not absurd. The epicure's song (Ede, bibe, lude, post mortem nulla voluptas; Eat, drink, play, and while it is day, for after death no man shall breathe;) seems not unreasonable.

Here the apostle advises them to take heed of being corrupted in their manners by such wicked principles as epicures would be ready to instill into them. Ill words draw persons on to ill deeds; therefore, says he, look to your communication and discourse, take heed of debauching your morals by evil communications; and he backs this exhortation with a forcible motive, because that such sensual principles and lewd opinions show that men's consciences and reason are in a deep sleep, and that a sottish stupidity has benumbed them: so much is implied in the next words, Awake to righteousness and sin not.

Here note, 1. That sin is frequently in scripture compared to sleep, and very fitly, because sinners apprehend things no better than men asleep; all their apprehensions of God and Christ, of heaven and hell, of eternity and a life to come, are slight and hovering notions, wild and uncertain guesses: and the most substantial realities are with them but mere fancies.

Again, he that is asleep is void of all care and fear, full of forgetfulness, unapprehensive of dangers; such is the sinner, whilst he continues asleep in sin, secure, but not safe.

Note, 2. That repentance is the soul's awaking out of the sleep of sin: the soul rouses up, apprehends, and considers its dangers, whilst there is possibility to escape it, and accordingly by repentance flies from the wrath to come.

Note, 3. That it is not enough that we awake from sin, but we must awake to righteousness; we must not only eschew evil, but do good: for a negative holiness saves none; the positive fruits of holiness towards God, and righteousness towards our neighbour, must be brought forth by us, and the duties of both tables be observed of us; this will be an argument of our sincerity, and an ornament to our profession.

The want of this, the apostle tells the Corinthians here, argued them not to have the true knowledge of God, which was really matter of shame to them, considering the means and advantages enjoyed by them: Some have not the knowledge of God; I speak this to your shame.

Our apostle, having fully proved the doctrine of the resurrection of the body, in the foregoing part of the chapter, comes next to answer the objections that might be made against the body's resurrection.

And first, That it seems impossible that the dead should rise: to this he answers, That it is as possible for the dead to rise, as it is for corn sown in the earth to be quickened after it dies in the earth; corn sown rots and dies, yet doth not perish by dying, but rises up green and fresh. Thus the body sown in the grave is not lost: though the parts of the body by death are dissolved, yet they are not annihilated; they are scattered, but they are not perished; they lose not their entity, when they part with their relation to humanity; whatsoever we lose at death, is not lost to God; his knowledge is infinite, and his power unlimited: it is as easy for God to raise our bodies out of the dust, as to make them at first out of nothing; therefore Christ told the Sadducees, who denied the resurrection, that they erred, not knowing the scriptures nor the power of God, Matt 22:29.

The next objection against the body's resurrection is this: Who, say the objectors, can describe with what bodies the dead shall arise? Our apostle's answer is to this effect: That our bodies shall arise the same in substance and kind the same, but differs in qualities, coming up with blade and ear, and corn in it; it does not rise in the same figure in which it was sown, but it rises in the same nature in which it was sown; that which was sown wheat, rises wheat. Thus our bodies sown in the grave shall rise substantially the same, but different in qualities.

Here note, That those who did not believe the resurrection of the body, judged it not only an impossible thing, but an unworthy thing for God to raise the dead; they looked upon the body as the sepulchre and prison of the soul, and accounted it the soul's chiefest happiness to be delivered from the body, esteeming it a real punishment to the soul to be again reunited to so great a clog as the body is.

Therefore to this objection the apostle returns a satisfactory answer, by showing the happy chanage which shall pass upon the raised body; declaring, that though it shall arise the same body in substance, yet vastly different in qualities; of a mortal body sown, it shall rise a spiritual body; of a vile body, be made a glorious body.

St. Paul here proceeds farther to answer the question which the philosophers at Corinth put, namely, with what bodies do persons come forth out of the grave? He tells them, they shall be vastly different in qualities from what they are at present; and this he illustrates by similitude.

As, says he, there is difference in bodies here below, some more excellent, as the flesh of men, others less excellent, as the flesh of beasts and birds; and as there is a difference between celestial and terrestrial bodies, yea, a difference between celestial bodies among themselves, one excelling another in glory, as the sun excels the moon, and one star excels another; so will it be in the resurrection, the bodies that rise will vastly differ from those that died.

Here note, That all this is to be understood of the resurrection of the righteous, since it is their bodies alone that shall undergo this happy change, which in the next words the apostle describes.

Here the apostle gives a fourfold instance of the body's different qualities in the resurrection: It is sown in corruption; that is, it is here a frail mortal body, subject to putrefaction; but when raised shall be incorruptible, that is, never more subject to death or dissolution. It is here a vile body, subject to deformity and dishonour, and when sown or laid in the grave, is loathsome and unlovely; but shall be raised in glory, a bright and beautiful body, shining like the sun in the firmament of the heavens. It is thought we shall rise in a full and perfect age, in full strength, activity, and vigour: and whereas our bodies now move heavily, they shall then ascend and descend like angels.

Again, It is sown in weakness; that is, it is subject to weakness by labour, to decays by age, to impotency and wastings by diseases; and when it dies, it appears in impotent piece of clay. But it shall be raised in power by God's power; it shall be raised a powerful body; no more impotent, weak, or feeble, but strong and active, vigorous and nimble; never subject more either to weariness or weakness.

Lastly, It is sown a natural body, an animal body, a body suited to this lower sensible state, in which we live at present; and when it dies, it is sown in the grave, like the body of a beast. But it shall be raised a spiritual body.

Mark, he doth not say it shall be changed into a spirit, but into a spiritual body; a body it shall remain still, but spiritualized. It is probable that our bodies will then be aerial, and thin, and light, more suited to the nature of the soul, as active as fire, as fine and thin as the air.

More particularly note here, that the raised body will be a spiritual body in a threefold respect.

1. As it shall always be subject and serviceable to the spirit. Here the soul is subject to the body; the soul must go the body's pace; but at the resurrection the body shall be everlastingly subject to the soul or spirit, and for that reason is called a spiritual body.

2. It may be called a spiritual body, in regard of the great strength and activity with which the body shall be then endowed; spirits are strong, and so is every thing that is spiritual. The devil is called a spiritual enemy, because he is a powerful enemy. Thus our spiritual bodies will be strong bodies; and strong had they need to be, that they may be able to bear that exceeding weight of glory, as the apostle calls it, 2Cor 4:17, which would crush our bodies under it, were they not made strong to bear it.

3. It is called spiritual, because it will then need no natural helps to support it, as meat, drink, sleep, and clothing. We shall want these no more than the angels want them, being immediately supported by the power of God, as they are.

Thus it is sown a natural body, but raised a spiritual body; not attenuated into a spirit, but still a body; a real, but spiritual body. The body, after the resurrection, shall be true flesh, but spiritualized, rarefied, and refined; it shall not lose any perfections which it had, but gain many perfections which it had not.

Hail, happy day, when soul and body shall be re-united, and the happiness of both completed! How will the soul then bless God for that body which was here its instrument and assistant in the service of God; and how will the body then bless God for such a soul, which was so careful to secure an interest in that happiness which it was created for, and made capable of! Then will full glory be poured into the soul: and when it is a second time married to the body, it shall have a greater degree of glory than ever it had.

Observe here, 1. Our apostle draws a parallel between the two Adams, the first man and Christ; they were two roots and distinct fountains, from whence all life did spring and flow; all natural life from the first Adam, all spiritual life from Christ the second Adam; The first Adam was made a living soul, the last Adam was made a quickening spirit.

Observe, 2. The apostle compares the animal life we live by the union of our souls and bodies, with the spiritual life we live by the union of our souls with Christ. In point of dignity and real excellency, the spiritual life is far before the natural; but in point of priority, the natural life is before the spiritual. First that which is natural, and afterwards that which is spiritual.

Observe, 3. What the pedigree and original of man was and is: He is of the earth, earthy. Earth is the original of man, the matter out of which his form was produced. Hence the earth is called his earth, His breath goeth forth, and he returneth to his earth. Ps 146:4

Observe, 4. As believers have borne in their bodies here on earth the image of the first Adam, so in the resurretion their bodies shall bear the image of the heavenly Adam; that is be changed into the likeness of Christ's glorious body. This is the highest degree of dignity and honour that a human body is capable of.

Those bodies which in their first formation were of dust and clay, and which in their dissolution are no better than a lump of corruption, when the grave delivers them back again shall be shining and excellent fabrics, bearing the image of Christ the heavenly Adam.

Then will the saints' bodies be absolutely and everlastingly freed from all natural infirmities, from all accidental deformities, from all wants and necessities; and shall never more be subject to death, that formidable adversary of human nature.

O blessed hour! when both soul and body shall live immediately upon God, and act freely and delightfully for God, and be forever satisfied in the full fruition and final enjoyment of God.

By flesh and blood, here, we are to understand our bodies in their present natural, corruptible, and mortal state. Such flesh and blood as ours is at present, unchanged, and unclothed with its heavenly body, cannot inherit the kingdom of God; that is, it cannot possibly enter into heaven, and bear the weight of glory which will there be put upon it.

Corruption, or nature subject to corruption, cannot inherit incorruption; that is, our corruptible bodies cannot enter into an incorruptible heaven.

Note here, Another argument produced by the apostle, to prove the necessity of the resurrection, or of raising and new-moulding the body in a spiritual condition: because our natural body, till it be made spiritual, cannot bear the presence of God in heaven; it must be fitted for that glorious place and state, before it be brought into it: by a change of qualities it must be spiritualized, purified, and immortalized, or it can never bear that weight of glory which is prepared for the saints in that glorious kingdom.

Here the apostle answers a third objection: some might say, What shall become of those who shall be found alive at Christ's coming?

He answers, they shall not die or sleep, but yet shall undergo a change as well as those that rise from the dead, these shall have flesh and blood changed into spiritual bodies, as well as they, and of mortal be made immortal, of corruptible become incorruptible, and all this in a moment of time. Christ's powerful voice will be like a trumpet, calling men together; and the dead shall be raised, and living saints changed into an incorruptible state.

Observe here, The identical expressions used by the apostle: he doth not say, corruptible must put on incorruption, and mortal must put on immortality, but this corruptible and this mortal, to show the identity and sameness of it. I believe the resurrection of this body, said the primitive Christians. Every man at the resurrection shall receive the same body that now he hath, and be the same person that now he is. Though he be not in every consideration what he was, yet he shall be who he was. If the same body that falls be not raised, it is not a resurrection, but a new creation. Indeed it is both unreasonable and unjust, that a person should sin in one body, and suffer in another; or serve God in one body, and be glorified in another. Job was clear in the belief of this, In my flesh shall I see God, and mine eyes shall behold him.

Here observe, 1. The happy condition of believers in the glorious morning of the resurrection, when their corruptible bodies shall be made by the power of Christ incorruptible and immortal: Then shall death be swallowed up in victory; that is, be overcome for ever, never to destroy or hurt any more, or to have the least power over the body for ever. The conqueror of all flesh is now fully conquered, and the spoiler of mankind finally spoiled.

O Death! thou wert once a victorious conqueror, an universal conqueror, slaying not thy thousands and ten thousands only, but beyond number; from the infant to the aged, from the dunghill to the throne, sparing neither age nor sex, neither great nor small, neither sacred nor profane.

But the Captain of our salvation having entered into the grave, the territories of death, the king of terrors, has there encountered, disarmed, and destroyed, this victorious conqueror: Death is swallowed up in victory.

Some read it, Death is swallowed down, death is drank up at a draught. Christ called his sufferings, by which he obtained victory over death, a cup; and as death is drank up, so mortality is swallowed up, 2Cor 5:4. Blessed be God, beyond the grave there is neither death, nor any thing like death, neither death nor mortality. The one is abolished, the other swallowed up of life.

Observe, 2. How the apostle, in the name of all believers, triumphs and holily insults over death, the last conquered enemy. He laughs at it to the very face with a pious scorn and holy derision: O death, where is thy sting? O grave, where is thy victory? As if a man having disarmed his enemy should say, Now, sir, where's your sword? where's your pistol? Thus the believer: O death, thou thoughtest to pierce, to pain, to poison us with thy sting; but where is now thy sting? Thou thoughtest thyself a conqueror, but behold thou art conquered. Where is now thy victory?

Blessed be God for these songs of victory and triumph, which the Captain of our salvation has put into the mouths of all those that fight under his exalted banner.

Observe here, 1. Death has its sting. A sting has a threefold property, to pierce, to pain, and to poison: all which were applicable unto death.

Observe, 2. Death's sting is sin, or death has its sting upon the account of sin. Sin, like a sting, pierces; it pierces us in its guilt, it pierced Christ in its punishment. The soul which no weapon can reach, sin can wound. As a sting, it paineth as well as pierceth. Judas was so pained with it, that in the height of horror he hanged himself in hopes of ease. And as a sting it poisoneth; sin is a deadly poison, pleasant in the mouth, bitter in the belly, baneful in the end. So strong a poison is sin, that nothing could expel it but the blood of Christ.

Observe, 3. Death comes to a believer without a sting; behold, Christ became obedient unto death, that he might unsting death. Death shot its sting into our Saviour's side, there left it, and there lost it: it is not now unto any of his members a hurting, but a healing serpent; there is now no venom, no malignity in it.

Observe, 4. That as sin is the sting of death, so the strength of sin is the law. Not as if the law did encourage a man to sin, or strengthen him in sinning: for it prohibits sin under the severest penalties, and condemns the sinner to the pit of hell: but the law gives life, or adds strength, to sin.

1. By the curse and obligation of it, binding the sinner under the guilt of sin to the judgment of the great day. Thus the law strengthens sin, by putting into it a condemning power.

2. By the irritation of the law: sin takes occasion by the law, and by the commandment becomes exceeding sinful; when lust finds itself restrained, then like a river that is stopt, it rises and foams and rebels against the law of the mind, and fetches in all its force to rescue itself from that sword which heweth it in pieces.

3. By the conviction and manifestation of the law, laying open sin to the conscience of the sinner, and showing him that God is all eye to see, and all fire to consume, every unclean thing. Thus the law gives sin its strength, and death its warrant, to arrest and execute us. Ah, wretched and miserable sinner! upon whom, together with death, the weight of sin, and the curse of the law fall together! which woundeth deep, and presseth low, even to the lowest hell, unless thou canst say truly, what the apostle doth triumphantly, in the next verse.

But thanks be to God, which giveth us the victory-- Over sin, death, and the law.

Through our Lord Jesus Christ. That is, through the death and resurrection of our Lord Jesus Christ.

Observe here, 1. An enemy encountered, death: death armed by sin, and strengthened by the law. This is often a surprising enemy, an amazing enemy, a spoiling and destroying enemy, an inevitable and unavoidable enemy.

Observe, 2. Victory over this enemy declared: the destruction of death, as to its terror and power. Death is overcome. But how? Non ut ne sit, but ut non obsit; not that it should not be, but that it should not hurt. Death has lost its sting, that it cannot annoy; it has lost its terror, that it cannot amaze; it has lost its power, that it cannot destroy.

Observe, 3. The victors or conquerors over this enemy--who are first Christ, and then all that are Christ's, all that harvest of which Christ is the first-fruits.

Observe, 4. The triumph proclaimed, Thanks be to God which giveth us the victory.

From the whole learn, That all believers are victorious over death, through our Lord Jesus Christ. They may triumph over death through Christ, because he has disarmed it by his death and satisfaction, he has destroyed it by his resurrection; and Christ's victories become the believer's by participation and communion with him. As they communicate with him in the value of his satisfaction, so they communicate with him in the virtue of his resurrection.

Let us therefore triumph with the apostle, and say, Thanks be to God; with the prophet, Awake and sing, ye that dwell in the dust. Thus victory was won by Christ, it is won by us; it was dear to Christ: it is cheap to us: we overcome, but it is by the blood of the Lamb. Let us therefore, living and dying, say, Thanks be to God, who giveth us the victory, through our Lord Jesus Christ.

Here our apostle concludes this chapter, and closes his discourse on this great subject, the doctrine of the body's resurrection, with an exhortation to duty. Be ye steadfast; that is, in the faith of the gospel in general, and in the belief of this particular article of our Christian faith, the resurrection of the dead.

Unmoveable; that is, be not moved by any temptations or tribulations, either from the faith and hope of the gospel, or, from obedience to the gospel. Let no fear of the cross of Christ make you weary of the yoke of Christ.

Always abounding in the work of the Lord.

Here note, That the more steady and stedfast any man is in the belief of a blessed resurrection, the more forward and zealous, the more active and industrious, will he be in the service of the work of God.

Forasmuch as your labour shall not be in vain in the Lord; that is, your painfulness in the service of God shall be plentifully recompensed by him at the resurrection of the just.

Where note, 1. The nature and quality of that service, or work of God declared, it is a labour; the vast circumference of a Christian's duty makes it so; the curious and exact manner in and after which every duty must be performed, makes it so; the great opposition that he meets with in his duty, makes it so. But the greater their labour is on earth, the sweeter will their rest be in heaven.

Note, 2. The reward that sweetens this labour: It shall not be in vain, there is the transcendency of the reward Forasmuch as ye know; there is the certainty of it. The Christian's services for Christ shall be certainly and transcendently rewarded by Christ in another world. His labour is finite, his reward is infinite. There is no more proportion between a Christian's labour and reward, that betwixt time and eternity. O infinite glory, the reward of our poor labour.