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Teks -- 1 Corinthians 15:1-26 (NET)

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Konteks
Christ’s Resurrection
15:1 Now I want to make clear for you, brothers and sisters, the gospel that I preached to you, that you received and on which you stand, 15:2 and by which you are being saved, if you hold firmly to the message I preached to you– unless you believed in vain. 15:3 For I passed on to you as of first importance what I also received– that Christ died for our sins according to the scriptures, 15:4 and that he was buried, and that he was raised on the third day according to the scriptures, 15:5 and that he appeared to Cephas, then to the twelve. 15:6 Then he appeared to more than five hundred of the brothers and sisters at one time, most of whom are still alive, though some have fallen asleep. 15:7 Then he appeared to James, then to all the apostles. 15:8 Last of all, as though to one born at the wrong time, he appeared to me also. 15:9 For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 15:10 But by the grace of God I am what I am, and his grace to me has not been in vain. In fact, I worked harder than all of them– yet not I, but the grace of God with me. 15:11 Whether then it was I or they, this is the way we preach and this is the way you believed.
No Resurrection?
15:12 Now if Christ is being preached as raised from the dead, how can some of you say there is no resurrection of the dead? 15:13 But if there is no resurrection of the dead, then not even Christ has been raised. 15:14 And if Christ has not been raised, then our preaching is futile and your faith is empty. 15:15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised. 15:16 For if the dead are not raised, then not even Christ has been raised. 15:17 And if Christ has not been raised, your faith is useless; you are still in your sins. 15:18 Furthermore, those who have fallen asleep in Christ have also perished. 15:19 For if only in this life we have hope in Christ, we should be pitied more than anyone. 15:20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 15:21 For since death came through a man, the resurrection of the dead also came through a man. 15:22 For just as in Adam all die, so also in Christ all will be made alive. 15:23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him. 15:24 Then comes the end, when he hands over the kingdom to God the Father, when he has brought to an end all rule and all authority and power. 15:25 For he must reign until he has put all his enemies under his feet. 15:26 The last enemy to be eliminated is death.
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Nama Orang, Nama Tempat, Topik/Tema Kamus

Nama Orang dan Nama Tempat:
 · Adam the father of Cain, Abel, Seth and all mankind,the original man created by God,a town on the Jordan at the mouth of the Jabbok (OS)
 · Cephas a nickname for Simon, son of John
 · James a son of Zebedee; brother of John; an apostle,a son of Alpheus; an apostle,a brother of Jesus; writer of the epistle of James,the father (or brother) of the apostle Judas
 · Peter a man who was a leader among the twelve apostles and wrote the two epistles of Peter


Topik/Tema Kamus: Immortality | Resurrection | ESCHATOLOGY OF THE NEW TESTAMENT, VI-X | HYMENAEUS | IMMORTAL; IMMORTALITY | LITERATURE, SUB-APOSTOLIC, 1 | RESURRECTION OF JESUS CHRIST, THE | STEPHEN | Zeal | Jesus, The Christ | Grave | JESUS CHRIST, 4C1 | PAULINE THEOLOGY | Body | Fundamentalism | JESUS CHRIST, 4F | Adam | Sin | Death | PAUL, THE APOSTLE, 1 | selebihnya
Daftar Isi

Catatan Kata/Frasa
Robertson , Vincent , Wesley , JFB , Clarke , Calvin , Defender , TSK

Catatan Kata/Frasa
Poole , PBC , Haydock , Gill

Catatan Ayat / Catatan Kaki
NET Notes , Geneva Bible

Catatan Rentang Ayat
Maclaren , MHCC , Matthew Henry , Barclay , Constable , College , McGarvey , Lapide

Lainnya
Evidence

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Tafsiran/Catatan -- Catatan Kata/Frasa (per frasa)

Robertson: 1Co 15:1 - I make known I make known ( gnōrizō ). See note on 1Co 12:3 for this common verb. As if in reproach.

I make known ( gnōrizō ).

See note on 1Co 12:3 for this common verb. As if in reproach.

Robertson: 1Co 15:1 - The gospel which I preached unto you The gospel which I preached unto you ( to euaggelion ho euēggelisamēn humin ). Cognate accusative, "the gospel which I gospelized unto you."Note ...

The gospel which I preached unto you ( to euaggelion ho euēggelisamēn humin ).

Cognate accusative, "the gospel which I gospelized unto you."Note augment after eu̇ like compound verb with preposition. Note repetition of relative (ho ,en hōi , di hou , and tini like relative) without kai (and), asyndeton.

Robertson: 1Co 15:2 - In what words I preached it unto you In what words I preached it unto you ( tini logoi euēggelisamēn humin ). Almost certainly tis (tini logoi , locative or instrumental, in or wit...

In what words I preached it unto you ( tini logoi euēggelisamēn humin ).

Almost certainly tis (tini logoi , locative or instrumental, in or with) here is used like the relative hos as is common in papyri (Moulton, Prolegomena , p. 93f.; Robertson, Grammar , p. 737f.). Even so it is not clear whether the clause depends on gnōrizō like the other relatives, but most likely so.

Robertson: 1Co 15:2 - If we hold it fast If we hold it fast ( ei katechete ). Condition of first class. Paul assumes that they are holding it fast.

If we hold it fast ( ei katechete ).

Condition of first class. Paul assumes that they are holding it fast.

Robertson: 1Co 15:2 - Except ye believed in vain Except ye believed in vain ( ektos ei mē eikēi episteusate ). For ektos ei mē see note on 1Co 14:5. Condition of first class, unless in fact ...

Except ye believed in vain ( ektos ei mē eikēi episteusate ).

For ektos ei mē see note on 1Co 14:5. Condition of first class, unless in fact ye did believe to no purpose (eikēi , old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

Robertson: 1Co 15:3 - First of all First of all ( en prōtois ). Among first things. In primis . Not to time, but to importance.

First of all ( en prōtois ).

Among first things. In primis . Not to time, but to importance.

Robertson: 1Co 15:3 - Which I also received Which I also received ( ho kai parelabon ). Direct revelation claimed as about the institution of the Lord’ s Supper (1Co 11:23) and same verbs ...

Which I also received ( ho kai parelabon ).

Direct revelation claimed as about the institution of the Lord’ s Supper (1Co 11:23) and same verbs used (paredōka , parelabon ). Four items given by Paul in explaining "the gospel"which Paul preached. Stanley calls it (1Co 15:1-11) the creed of the early disciples, but "rather a sample of the exact form of the apostle’ s early teaching, than a profession of faith on the part of converts"(Vincent). The four items are presented by four verbs (died, apethanen , was buried, etaphē , hath been raised, egēgertai , appeared, ōphthē ).

Robertson: 1Co 15:3 - Christ died Christ died ( Christos apethanen ). Historical fact and crucial event.

Christ died ( Christos apethanen ).

Historical fact and crucial event.

Robertson: 1Co 15:3 - For our sins For our sins ( huper tōn hamartiōn hēmōn ). Huper means literally over, in behalf, even instead of (Gal 3:13), where used of persons. But h...

For our sins ( huper tōn hamartiōn hēmōn ).

Huper means literally over, in behalf, even instead of (Gal 3:13), where used of persons. But here much in the sense of peri (Gal 1:14) as is common in Koiné. In 1Pe 3:18 we have peri hamartiōn ,huper adikōn .

Robertson: 1Co 15:3 - According to the Scriptures According to the Scriptures ( kata tas graphas ). As Jesus showed (Luk 22:37; Luk 24:25) and as Peter pointed out (Act 2:25-27, Act 2:35) and as Paul...

According to the Scriptures ( kata tas graphas ).

As Jesus showed (Luk 22:37; Luk 24:25) and as Peter pointed out (Act 2:25-27, Act 2:35) and as Paul had done (Act 13:24.; Act 17:3). Cf. Rom 1:2.

Robertson: 1Co 15:4 - And that he was buried And that he was buried ( kai hoti etaphē ). Note hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative...

And that he was buried ( kai hoti etaphē ).

Note hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative of thaptō , old verb, to bury. This item is an important detail as the Gospels show.

Robertson: 1Co 15:4 - And that he hath been raised And that he hath been raised ( kai hoti egēgertai ). Perfect passive indicative, not ēgerthē like rose of the King James’ Version. Th...

And that he hath been raised ( kai hoti egēgertai ).

Perfect passive indicative, not ēgerthē like rose of the King James’ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen.

Robertson: 1Co 15:4 - On the third day On the third day ( tēi hēmerāi tēi tritēi ). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this it...

On the third day ( tēi hēmerāi tēi tritēi ).

Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ’ s resurrection. We have it in Peter’ s speech (Act 10:40) and Jesus points it out as part of prophecy (Luk 24:46). The other expression occasionally found "after three days"(Mar 10:34) is merely free vernacular for the same idea and not even Mat 12:40 disturbs it. See Luk 24:1 for record of the empty tomb on the first day of the week (the third day).

Robertson: 1Co 15:5 - And that he appeared to Cephas And that he appeared to Cephas ( kai hoti ōphthē Kēphāi ). First aorist passive indicative of the defective verb horaō , to see. Paul means...

And that he appeared to Cephas ( kai hoti ōphthē Kēphāi ).

First aorist passive indicative of the defective verb horaō , to see. Paul means not a mere "vision,"but actual appearance. John uses ephanerōthē (Joh 21:14) from phaneroō , to make manifest, of Christ’ s appearance to the seven by the Sea of Galilee. Peter was listed first (prōtos ) among the Apostles (Mat 10:2). Jesus had sent a special message to him (Mar 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luk 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ’ s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul’ s own witness given in this undoubted Epistle. The natural way to understand Paul’ s adverbs of time here is chronological: then (eita ), then (epeita ), then (epeita ), then (eita ), last of all (eschaton pantōn ).

Robertson: 1Co 15:5 - To the twelve To the twelve ( tois dōdeka ). The technical name. Only ten were present, for Judas was dead and Thomas was absent (Joh 20:24).

To the twelve ( tois dōdeka ).

The technical name. Only ten were present, for Judas was dead and Thomas was absent (Joh 20:24).

Robertson: 1Co 15:6 - To above five hundred brethren at once To above five hundred brethren at once ( epanō pentakosiois adelphois ephapax ). Epanō here is just an adverb with no effect on the case. As a ...

To above five hundred brethren at once ( epanō pentakosiois adelphois ephapax ).

Epanō here is just an adverb with no effect on the case. As a preposition with the ablative see Mat 5:14. This incident is the one described in Mat 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (hoi pleious ) of them were still living when Paul wrote this Epistle, say spring of a.d. 54 or 55, not over 25 years after Christ’ s resurrection.

Robertson: 1Co 15:7 - To James To James ( Iakōbōi ). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Act 1:14).

To James ( Iakōbōi ).

The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Act 1:14).

Robertson: 1Co 15:7 - To all the apostles To all the apostles ( tois apostolois pasin ). The Ascension of Christ from Olivet.

To all the apostles ( tois apostolois pasin ).

The Ascension of Christ from Olivet.

Robertson: 1Co 15:8 - As unto one born out of due time As unto one born out of due time ( hōsperei tōi ektrōmati ). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristot...

As unto one born out of due time ( hōsperei tōi ektrōmati ).

Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in lxx (Numbers 12:12; Job 3:16) and papyri (for miscarriage by accident). The verb titrōskō means to wound and ek is out. Paul means that the appearance to him came after Jesus had ascended to heaven.

Robertson: 1Co 15:9 - The least The least ( ho elachistos ). True superlative, not elative. Explanation of the strong word ektrōma just used. See note on Eph 3:8 where he calls ...

The least ( ho elachistos ).

True superlative, not elative. Explanation of the strong word ektrōma just used. See note on Eph 3:8 where he calls himself "less than the least of all saints"and 1Ti 1:15 the "chief"(prōtos ) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2Co 11:5., 2Co 11:23).

Robertson: 1Co 15:9 - Because I persecuted the church of God Because I persecuted the church of God ( ediōxa tēn ekklēsian tou theou ). There were times when this terrible fact confronted Paul like a nigh...

Because I persecuted the church of God ( ediōxa tēn ekklēsian tou theou ).

There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

Robertson: 1Co 15:10 - What I am What I am ( ho eimi ). Not, who (hos ), but what (ho ), neuter singular. His actual character and attainments. All "by the grace of God"(charit...

What I am ( ho eimi ).

Not, who (hos ), but what (ho ), neuter singular. His actual character and attainments. All "by the grace of God"(chariti theou ).

Robertson: 1Co 15:10 - I laboured more abundantly than they all I laboured more abundantly than they all ( perissoteron autōn pantōn ekopiasa ). This is sober fact as shown by the Acts and Paul’ s Epistle...

I laboured more abundantly than they all ( perissoteron autōn pantōn ekopiasa ).

This is sober fact as shown by the Acts and Paul’ s Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

Robertson: 1Co 15:11 - So we preach, and so ye believed So we preach, and so ye believed ( houtōs kērussomen , kai houtōs episteusate ). This is what matters both for preacher and hearers. This is P...

So we preach, and so ye believed ( houtōs kērussomen , kai houtōs episteusate ).

This is what matters both for preacher and hearers. This is Paul’ s gospel. Their conduct in response to his message was on record.

Robertson: 1Co 15:12 - Is preached Is preached ( kērussetai ). Personal use of the verb, Christ is preached.

Is preached ( kērussetai ).

Personal use of the verb, Christ is preached.

Robertson: 1Co 15:12 - How say some among you? How say some among you? ( pōs legousin en humin tineṡ ). The question springs naturally from the proof of the fact of the resurrection of Christ ...

How say some among you? ( pōs legousin en humin tineṡ ).

The question springs naturally from the proof of the fact of the resurrection of Christ (1Co 15:1-11) and the continual preaching which Paul here assumes by condition of the first class (ei̇̇kērussetai ). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul’ s answer is the resurrection of Christ as a fact. It all turns on this fact.

Robertson: 1Co 15:13 - Neither hath Christ been raised Neither hath Christ been raised ( oude Christos egēgertai ). He turns the argument round with tremendous force. But it is fair.

Neither hath Christ been raised ( oude Christos egēgertai ).

He turns the argument round with tremendous force. But it is fair.

Robertson: 1Co 15:14 - Vain Vain ( kenon ). Inanis , Vulgate. Old word, empty. Both Paul’ s preaching and their faith are empty if Christ has not been raised. If the scep...

Vain ( kenon ).

Inanis , Vulgate. Old word, empty. Both Paul’ s preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ’ s resurrection, they have nothing to stand on.

Robertson: 1Co 15:15 - False witnesses of God False witnesses of God ( pseudomartures tou theou ). Late word, but pseudomartureō , to bear false witness, old and common. The genitive (tou theou...

False witnesses of God ( pseudomartures tou theou ).

Late word, but pseudomartureō , to bear false witness, old and common. The genitive (tou theou ) can be either subjective (in God’ s service) or objective (concerning God). Either makes good sense.

Robertson: 1Co 15:15 - Because we witnessed of God Because we witnessed of God ( hoti emarturēsamen kata tou theou ). Vulgate has adversus Deum . This is the more natural way to take kata and gen...

Because we witnessed of God ( hoti emarturēsamen kata tou theou ).

Vulgate has adversus Deum . This is the more natural way to take kata and genitive, against God not as equal to peri (concerning). He would indeed make God play false in that case, if so be that the dead are not raised (eiper ara nekroi ouk egeirontai ). Condition of first class, assumed as true. Note both per intensive particle indeed and ara inferential particle therefore .

Robertson: 1Co 15:16 - -- @@Repeats the position already taken in 1Co 15:13.

@@Repeats the position already taken in 1Co 15:13.

Robertson: 1Co 15:17 - Vain Vain ( mataia ). Old word from adverb matēn (Mat 15:9), devoid of truth, a lie. Stronger word than kenon in 1Co 15:14.

Vain ( mataia ).

Old word from adverb matēn (Mat 15:9), devoid of truth, a lie. Stronger word than kenon in 1Co 15:14.

Robertson: 1Co 15:17 - Ye are yet in your sins Ye are yet in your sins ( eti este en tais hamartiais humōn ). Because the death of Christ has no atoning value if he did not rise from the dead. I...

Ye are yet in your sins ( eti este en tais hamartiais humōn ).

Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (1Co 15:3).

Robertson: 1Co 15:18 - Then also Then also ( ara kai ). Inevitable inference.

Then also ( ara kai ).

Inevitable inference.

Robertson: 1Co 15:18 - Have perished Have perished ( apōlonto ). Did perish. Second aorist middle indicative of apollumi , to destroy, middle, to perish (delivered up to eternal misery...

Have perished ( apōlonto ).

Did perish. Second aorist middle indicative of apollumi , to destroy, middle, to perish (delivered up to eternal misery). Cf. 1Co 8:11.

Robertson: 1Co 15:19 - We have hoped We have hoped ( ēlpikotes esmen ). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ."

We have hoped ( ēlpikotes esmen ).

Periphrastic perfect active indicative. Hope limited to this life even if "in Christ."

Robertson: 1Co 15:19 - Only Only ( monon ) qualifies the whole clause.

Only ( monon )

qualifies the whole clause.

Robertson: 1Co 15:19 - Most pitiable Most pitiable ( eleeinoteroi ). Comparative form, not superlative, of old adjective eleeinos , to be pitied, pitiable. If our hope is limited to this...

Most pitiable ( eleeinoteroi ).

Comparative form, not superlative, of old adjective eleeinos , to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

Robertson: 1Co 15:20 - But now But now ( nuni de ). Emphatic form of nun with ̇i added (cf. 1Co 12:18). It is the logical triumph of Paul after the reductio ad impossibile ...

But now ( nuni de ).

Emphatic form of nun with ̇i added (cf. 1Co 12:18). It is the logical triumph of Paul after the reductio ad impossibile (Findlay) of the preceding argument.

Robertson: 1Co 15:20 - The first-fruits The first-fruits ( aparchē ). Old word from aparchomai , to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, e...

The first-fruits ( aparchē ).

Old word from aparchomai , to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also 1Co 15:23; 1Co 16:15; Rom 8:23, etc. Christ is "first-born from the dead"(Col 1:18). Others raised from the dead died again, but not so Jesus.

Robertson: 1Co 15:20 - That sleep That sleep ( tōn kekoimēmenōn ). Perfect middle participle as in Mat 27:52 which see. Beautiful picture of death from which word (koimaomai ) ...

That sleep ( tōn kekoimēmenōn ).

Perfect middle participle as in Mat 27:52 which see. Beautiful picture of death from which word (koimaomai ) comes our cemetery .

Robertson: 1Co 15:21 - By man also By man also ( dai di' anthrōpou ). That is Jesus, the God-man, the Second Adam (Rom 5:12). The hope of the resurrection of the dead rests in Christ...

By man also ( dai di' anthrōpou ).

That is Jesus, the God-man, the Second Adam (Rom 5:12). The hope of the resurrection of the dead rests in Christ.

Robertson: 1Co 15:22 - Shall be made alive Shall be made alive ( zōopoiēthēsontai ). First future passive indicative of zōopoieō , late verb (Aristotle) to give life, to restore to l...

Shall be made alive ( zōopoiēthēsontai ).

First future passive indicative of zōopoieō , late verb (Aristotle) to give life, to restore to life as here. In 1Co 15:36 zōopoieitai is used in the sense of natural life as in Joh 5:21; Joh 6:63 of spiritual life. It is not easy to catch Paul’ s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Rom 5:18 about "all,"and in Rom 5:19 about "the many."

Robertson: 1Co 15:23 - Order Order ( tagmati ). Old military term from tassō , to arrange, here only in N.T. Each in his own division, troop, rank.

Order ( tagmati ).

Old military term from tassō , to arrange, here only in N.T. Each in his own division, troop, rank.

Robertson: 1Co 15:23 - At his coming At his coming ( en tēi parousiāi ). The word parousia was the technical word "for the arrival or visit of the king or emperor"and can be traced...

At his coming ( en tēi parousiāi ).

The word parousia was the technical word "for the arrival or visit of the king or emperor"and can be traced from the Ptolemaic period into the second century a.d. (Deissmann, Light from the Ancient East , p. 368). "Advent-coins were struck after a parousia of the emperor."Paul is only discussing "those that are Christ’ s"(1Co 3:23; Gal 5:24) and so says nothing about judgment (cf. 1Th 2:19; 1Th 3:13; 1Th 4:15; 1Th 5:23).

Robertson: 1Co 15:24 - Then cometh the end Then cometh the end ( eita to telos ). No verb ginetai in the Greek. Supply "at his coming,"the end or consummation of the age or world (Mat 13:39,...

Then cometh the end ( eita to telos ).

No verb ginetai in the Greek. Supply "at his coming,"the end or consummation of the age or world (Mat 13:39, Mat 13:49; 1Pe 4:7), When he shall deliver up (hotan paradidōi ). Present active subjunctive (not optative) of paradidōmi with hotan , whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist paradōi because it pictures a future proceeding.

Robertson: 1Co 15:24 - To God, even the Father To God, even the Father ( tōi theōi kai patri ). Better, "to the God and Father"or to "His God and Father."The Kingdom belongs to the Father.

To God, even the Father ( tōi theōi kai patri ).

Better, "to the God and Father"or to "His God and Father."The Kingdom belongs to the Father.

Robertson: 1Co 15:24 - When he shall have abolished When he shall have abolished ( hotan katargēsēi ). First aorist active subjunctive with hotan , indefinite future time. Simply, "whenever he shal...

When he shall have abolished ( hotan katargēsēi ).

First aorist active subjunctive with hotan , indefinite future time. Simply, "whenever he shall abolish,"no use in making it future perfect, merely aorist subjunctive. On katargeō see note on 1Co 6:13; note on 1Co 13:8; 1Co 13:10; noteon 1Co 13:11.

Robertson: 1Co 15:24 - Rule Rule ( archēn ) , authority (exousian ), power (dunamin ). All forms of power opposing the will of God. Constative aorist tense covering the ...

Rule ( archēn )

, authority (exousian ), power (dunamin ). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.

Robertson: 1Co 15:25 - Till he hath put Till he hath put ( achri hou thēi ). Second aorist active subjunctive of tithēmi , "till he put"(no sense in saying "hath put,"merely effective a...

Till he hath put ( achri hou thēi ).

Second aorist active subjunctive of tithēmi , "till he put"(no sense in saying "hath put,"merely effective aorist tense for climax. Achri ‛hou' , mechri ‛hou' , heōs ‛hou' all are used for the same idea of indefinite future time.

Robertson: 1Co 15:26 - The last enemy that shall be abolished is death The last enemy that shall be abolished is death ( eschatos echthros katargeitai ho thanatos ). A rather free translation. Literally, "death (note art...

The last enemy that shall be abolished is death ( eschatos echthros katargeitai ho thanatos ).

A rather free translation. Literally, "death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in 1Co 15:24), the last enemy"(predicate and only one "last"and so no article as in 1Jo 2:18).

Vincent: 1Co 15:1 - I declare I declare ( γνωρίζω ) Reproachfully, as having to declare the Gospel anew.

I declare ( γνωρίζω )

Reproachfully, as having to declare the Gospel anew.

Vincent: 1Co 15:2 - If ye keep in memory what, etc If ye keep in memory what, etc. I see no good reason for departing from the arrangement of the A.V., which states that the salvation of the reade...

If ye keep in memory what, etc.

I see no good reason for departing from the arrangement of the A.V., which states that the salvation of the readers depends on their holding fast the word preached. Rev. reads: through which ye are saved ; I make known , I say , in what words I preached it unto you , if ye hold it fast , etc. This is certainly very awkward, making Paul say that their holding it fast was the condition on which he preached it. American Rev. as A.V.

Vincent: 1Co 15:3 - That Christ, etc That Christ, etc. Stanley remarks that 1Co 15:1-11 contain the earliest known specimen of what may be called the creed of the early Church, diffe...

That Christ, etc.

Stanley remarks that 1Co 15:1-11 contain the earliest known specimen of what may be called the creed of the early Church, differing, indeed, from what is properly called a creed, in being rather a sample of the exact form of the apostle's early teaching, than a profession of faith on the part of converts. See his dissertation in the commentary on Corinthians.

Vincent: 1Co 15:4 - Rose Rose ( ἐγήγερται ) Rev., correctly, hath been raised . Died and was buried are in the aorist tense. The change to the per...

Rose ( ἐγήγερται )

Rev., correctly, hath been raised . Died and was buried are in the aorist tense. The change to the perfect marks the abiding state which began with the resurrection. He hath been raised and still lives.

Vincent: 1Co 15:5 - Was seen Was seen ( ὤφθη ) Rev., appeared . The word most commonly used in the New Testament for seeing visions . See on Luk 22:43. Compare th...

Was seen ( ὤφθη )

Rev., appeared . The word most commonly used in the New Testament for seeing visions . See on Luk 22:43. Compare the kindred ὀπτασία vision , Luk 1:22; Act 26:19; 2Co 12:1.

Vincent: 1Co 15:8 - One born out of due time One born out of due time ( τῷ ἐκτρώματι ) Only here in the New Testament. It occurs, Num 12:12; Job 3:16; Ecc 6:3. The Hebrew ...

One born out of due time ( τῷ ἐκτρώματι )

Only here in the New Testament. It occurs, Num 12:12; Job 3:16; Ecc 6:3. The Hebrew nephel , which it is used to translate, occurs in the same sense in Psa 58:8, where the Septuagint follows another reading of the Hebrew text. In every case the word means an abortion , a still-born embryo . In the same sense it is found frequently in Greek medical writers, as Galen and Hippocrates, and in the writings of Aristotle on physical science. This is the rendering of the Rheims Version: an abortive . Wyc., a dead-born child . The rendering of the A.V. and Rev. is unsatisfactory, since it introduces the notion of time which is not in the original word, and fails to express the abortive character of the product; leaving it to be inferred that it is merely premature , but living and not dead . The word does not mean an untimely living birth , but a dead abortion , and suggests no notion of lateness of birth, but rather of being born before the time. The words as unto the abortion are not to be connected with last of all - last of all as to the abortion - because there is no congruity nor analogy between the figure of an abortion and the fact that Christ appeared to him last. Connect rather with He appeared: last of all He appeared unto me as unto the abortion . Paul means that when Christ appeared to him and called him, he was - as compared with the disciples who had known and followed Him from the first, and whom he had been persecuting - no better than an unperfected foetus among living men. The comparison emphasizes his condition at the time of his call. The attempt to explain by a reference to Paul's insignificant appearance, from which he was nicknamed " The Abortion" by his enemies, requires no refutation.

Vincent: 1Co 15:10 - Was not Was not ( οὐ ἐγενήθη ) Rev., better, was not found : did not turn out to be.

Was not ( οὐ ἐγενήθη )

Rev., better, was not found : did not turn out to be.

Vincent: 1Co 15:11 - Ye believed Ye believed ( ἐπιστεύσατε ) When the Gospel was first preached: with a suggestion of a subsequent wavering from the faith.

Ye believed ( ἐπιστεύσατε )

When the Gospel was first preached: with a suggestion of a subsequent wavering from the faith.

Vincent: 1Co 15:12 - There is no resurrection There is no resurrection Compare Aeschylus: " But who can recall by charms a man's dark blood shed in death, when once it has fallen to the groun...

There is no resurrection

Compare Aeschylus: " But who can recall by charms a man's dark blood shed in death, when once it has fallen to the ground at his feet? Had this been lawful, Zeus would not have stopped him who knew the right way to restore men from the dead" (" Agamemnon," 987-992).

Vincent: 1Co 15:14 - Vain Vain ( κενὸν ) Empty, a mere chimaera.

Vain ( κενὸν )

Empty, a mere chimaera.

Vincent: 1Co 15:17 - Vain Vain ( ματαία ) A different word, signifying fruitless . The difference is between reality and result.

Vain ( ματαία )

A different word, signifying fruitless . The difference is between reality and result.

Vincent: 1Co 15:19 - Only Only To be taken with the whole clause, at the end of which it stands emphatically. If in this life we are hopers in Christ, and if that is all. ...

Only

To be taken with the whole clause, at the end of which it stands emphatically. If in this life we are hopers in Christ, and if that is all. If we are not such as shall have hope in Christ after we shall have fallen asleep.

Vincent: 1Co 15:20 - The first-fruits The first-fruits ( ἀπαρχὴ ) See on Jam 1:18. Omit become . Compare Col 1:18, and see on Rev 1:5.

The first-fruits ( ἀπαρχὴ )

See on Jam 1:18. Omit become . Compare Col 1:18, and see on Rev 1:5.

Vincent: 1Co 15:22 - All - all All - all What the all means in the one case it means in the other.

All - all

What the all means in the one case it means in the other.

Vincent: 1Co 15:23 - Order Order ( τάγματι ) Only here in the New Testament. In Sept., a band , troop , or cohort ; also a standard ; Num 10:14; Num 18:22,...

Order ( τάγματι )

Only here in the New Testament. In Sept., a band , troop , or cohort ; also a standard ; Num 10:14; Num 18:22, Num 18:25. How the one idea ran into the other may be perceived from the analogy of the Latin manipulus , a handful of hay twisted round a pole and used by the Romans as the standard of a company of soldiers, from which the company itself was called manipulus . In classical Greek, besides the meaning of company , it means an ordinance and a fixed assessment . Here in the sense of band , or company , in pursuance of the principle of a descending series of ranks, and of consequent subordinations which is assumed by Paul. The series runs, God , Christ , man . See 1Co 3:21-23; 1Co 11:3. The reference is not to time or merit, but simply to the fact that each occupies his own place in the economy of resurrection, which is one great process in several acts. Band after band rises. First Christ, then Christians. The same idea appears in the first-fruits and the harvest.

Vincent: 1Co 15:24 - Rule - authority - power Rule - authority - power ( ἀρχὴν , ἐξουσίαν , δύναμιν ) Abstract terms for different orders of spiritual and angeli...

Rule - authority - power ( ἀρχὴν , ἐξουσίαν , δύναμιν )

Abstract terms for different orders of spiritual and angelic powers; as Eph 1:21; Eph 3:10; Eph 6:12; Col 1:16.

Wesley: 1Co 15:2 - Ye are saved, if ye hold fast Your salvation is begun, and will be perfected, if ye continue in the faith.

Your salvation is begun, and will be perfected, if ye continue in the faith.

Wesley: 1Co 15:2 - Unless ye have believed in vain Unless indeed your faith was only a delusion.

Unless indeed your faith was only a delusion.

Wesley: 1Co 15:3 - I received From Christ himself. It was not a fiction of my own. Isa 53:8-9.

From Christ himself. It was not a fiction of my own. Isa 53:8-9.

Wesley: 1Co 15:4 - According to the scriptures He proves it first from scripture, then from the testimony of a cloud of witnesses. Psa 16:10.

He proves it first from scripture, then from the testimony of a cloud of witnesses. Psa 16:10.

Wesley: 1Co 15:5 - By the twelve This was their standing appellation; but their full number was not then present.

This was their standing appellation; but their full number was not then present.

Wesley: 1Co 15:6 - Above five hundred Probably in Galilee.

Probably in Galilee.

Wesley: 1Co 15:6 - A glorious and incontestable proof! The greater part remain Alive.

Alive.

Wesley: 1Co 15:7 - Then by all the apostles The twelve were mentioned 1Co 15:5. This title here, therefore, seems to include the seventy; if not all those, likewise, whom God afterwards sent to ...

The twelve were mentioned 1Co 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.

Wesley: 1Co 15:8 - 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...

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.

Wesley: 1Co 15:9 - I persecuted the church True believers are humbled all their lives, even for the sins they committed before they believed.

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

Wesley: 1Co 15:10 - 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 Go...

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.

Wesley: 1Co 15:11 - Whether I or they, so we preach All of us speak the same thing.

All of us speak the same thing.

Wesley: 1Co 15:12 - How say some Who probably had been heathen philosophers.

Who probably had been heathen philosophers.

Wesley: 1Co 15:13 - If there be no resurrection If it be a thing flatly impossible.

If it be a thing flatly impossible.

Wesley: 1Co 15:14 - Then is our preaching From a commission supposed to be given after the resurrection.

From a commission supposed to be given after the resurrection.

Wesley: 1Co 15:14 - Vain Without any real foundation.

Without any real foundation.

Wesley: 1Co 15:15 - If the dead rise not If the very notion of a resurrection be, as they say, absurd and impossible.

If the very notion of a resurrection be, as they say, absurd and impossible.

Wesley: 1Co 15:17 - 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...

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.

Wesley: 1Co 15:18 - They who sleep in Christ Who have died for him, or believing in him.

Who have died for him, or believing in him.

Wesley: 1Co 15:18 - Are perished Have lost their life and being together.

Have lost their life and being together.

Wesley: 1Co 15:19 - 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...

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.

Wesley: 1Co 15:20 - But now St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, 1Co 15:12- 19. Almost ...

St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, 1Co 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.

Wesley: 1Co 15:20 - 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 on...

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.

Wesley: 1Co 15:22 - 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.

He does not say, "shall revive," (as naturally as they die,) but shall be made alive, by a power not their own.

Wesley: 1Co 15:23 - Afterward The whole harvest. At the same time the wicked shall rise also. But they are not here taken into the account.

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

Wesley: 1Co 15:24 - Then After the resurrection and the general judgment.

After the resurrection and the general judgment.

Wesley: 1Co 15:24 - 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 th...

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, Joh 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, Joh 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, Luk 1:33. If the citizens of the new Jerusalem" shall reign for ever," Rev 22:5, how much more shall he?

Wesley: 1Co 15:25 - He must reign Because so it is written.

Because so it is written.

Wesley: 1Co 15:25 - Till he the Father hath put all his enemies under his feet. Psa 110:1.

the Father hath put all his enemies under his feet. Psa 110:1.

Wesley: 1Co 15:26 - The last enemy that is destroyed is death Namely, after Satan, Heb 2:14, and sin, 1Co 15:56, are destroyed. In the same order they prevailed. Satan brought in sin, and sin brought forth death....

Namely, after Satan, Heb 2:14, and sin, 1Co 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.

JFB: 1Co 15:1 - Moreover "Now" [ALFORD and ELLICOTT].

"Now" [ALFORD and ELLICOTT].

JFB: 1Co 15:1 - 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 "...

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 Gal 1:11.

JFB: 1Co 15:1 - 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.

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

JFB: 1Co 15:2 - ye are saved Rather, "ye are being saved."

Rather, "ye are being saved."

JFB: 1Co 15:2 - 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." Pa...

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."

JFB: 1Co 15:2 - unless Which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.

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

JFB: 1Co 15:3 - 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...

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 (Act 8:37).

JFB: 1Co 15:3 - first of all Literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance.

Literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance.

JFB: 1Co 15:3 - which I . . . received From Christ Himself by special revelation (compare 1Co 11:23).

From Christ Himself by special revelation (compare 1Co 11:23).

JFB: 1Co 15:3 - died for our sins That is, to atone FOR them; for taking away our sins (1Jo 3:5; compare Gal 1:4): "gave Himself for our sins" (Isa 53:5; 2Co 5:15; Tit 2:14). The "for"...

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

JFB: 1Co 15:3 - 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 quote...

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 Isa 53:12, in Luk 22:37; compare Psa 22:15, &c.; Dan 9:26.

JFB: 1Co 15:4 - 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 ...

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 (Mat 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Act 2:26-28) [BENGEL].

JFB: 1Co 15:4 - rose again Greek, "hath risen": the state thus begun, and its consequences, still continue.

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

JFB: 1Co 15:5 - seen of Cephas Peter (Luk 24:34).

Peter (Luk 24:34).

JFB: 1Co 15:5 - the twelve The round number for "the Eleven" (Luk 24:33, Luk 24:36). "The Twelve" was their ordinary appellation, even when their number was not full. However, v...

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

JFB: 1Co 15:6 - 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...

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 (Mat 26:32; Mat 28:7, Mat 28:10, Mat 28:16). 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 (Act 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 (Rom 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Act 1:22).

JFB: 1Co 15:6 - remain unto this present And, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.

And, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.

JFB: 1Co 15:6 - fallen asleep In the sure hope of awaking at the resurrection (Act 7:60).

In the sure hope of awaking at the resurrection (Act 7:60).

JFB: 1Co 15:7 - seen of James The Less, the brother of our Lord (Gal 1:19). The Gospel according to the Hebrews, quoted by JEROME [On Illustrious Men, p. 170 D.], records that "Jam...

The Less, the brother of our Lord (Gal 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."

JFB: 1Co 15:7 - all the apostles The term here includes many others besides "the Twelve" already enumerated (1Co 15:5): perhaps the seventy disciples (Luk 10:1) [CHRYSOSTOM].

The term here includes many others besides "the Twelve" already enumerated (1Co 15:5): perhaps the seventy disciples (Luk 10:1) [CHRYSOSTOM].

JFB: 1Co 15:8 - 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 ...

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.

JFB: 1Co 15:9 - least The name, "Paulus," in Latin, means "least."

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

JFB: 1Co 15:9 - I persecuted the church Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.

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

JFB: 1Co 15:10 - 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 ...

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."

JFB: 1Co 15:10 - what I am Occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Luk 18:11).

Occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Luk 18:11).

JFB: 1Co 15:10 - but I laboured By God's grace (Phi 2:16).

By God's grace (Phi 2:16).

JFB: 1Co 15:10 - than they all Than any of the apostles (1Co 15:7).

Than any of the apostles (1Co 15:7).

JFB: 1Co 15:10 - grace of God . . . with me Compare "the Lord working with them" (Mar 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will...

Compare "the Lord working with them" (Mar 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; Mat 10:20; 2Co 6:1; Phi 2:12-13).

JFB: 1Co 15:11 - 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-...

(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.

JFB: 1Co 15:12 - 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 wh...

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?

JFB: 1Co 15:12 - some Gentile reasoners (Act 17:32; Act 26:8) who would not believe it because they did not see "how" it could be (1Co 15:35-36).

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

JFB: 1Co 15:13 - -- 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 an...

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).

JFB: 1Co 15:14 - 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 ...

(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 (Act 1:22; Act 2:32; Act 4:10, Act 4:33; Act 13:37; Rom 1:4). If this fact were false, the faith built on it must be false too.

JFB: 1Co 15:15 - 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 di...

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.

JFB: 1Co 15:15 - 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).

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).

JFB: 1Co 15:16 - -- The repetition implies the unanswerable force of the argument.

The repetition implies the unanswerable force of the argument.

JFB: 1Co 15:17 - 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 ...

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 (Rom 4:25): "saved by his life" (Rom 5:10).

JFB: 1Co 15:18 - 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, t...

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].

JFB: 1Co 15:18 - perished Their souls are lost; they are in misery in the unseen world.

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

JFB: 1Co 15:19 - -- 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 ...

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 (Eph 1:19-20; 1Pe 1:3). The heathen are "without hope" (Eph 2:12; 1Th 4:13). We should be even worse, for we should be also without present enjoyment (1Co 4:9).

JFB: 1Co 15:20 - now As the case really is.

As the case really is.

JFB: 1Co 15:20 - and become Omitted in the oldest manuscripts.

Omitted in the oldest manuscripts.

JFB: 1Co 15:20 - 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 ...

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 (Lev 23:10-11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.

JFB: 1Co 15:21 - 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 H...

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.

JFB: 1Co 15:22 - in Adam all In union of nature with Adam, as representative head of mankind in their fall.

In union of nature with Adam, as representative head of mankind in their fall.

JFB: 1Co 15:22 - 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 bro...

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.

JFB: 1Co 15:23 - 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 an...

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" (Mat. 25:1-30); then "all the nations" (Mat. 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 (Rev 20:4-6, Rev 20:11-15). 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 (Mat. 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" (Luk 14:14; Luk 20:35-36; Phi 3:11; see on Phi 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.

JFB: 1Co 15:24 - Then After that: next in the succession of "orders" or "ranks."

After that: next in the succession of "orders" or "ranks."

JFB: 1Co 15:24 - the end The general resurrection, and final judgment and consummation (Mat 25:46).

The general resurrection, and final judgment and consummation (Mat 25:46).

JFB: 1Co 15:24 - delivered up . . . kingdom to . . . Father (Compare Joh 13:3). Seeming at variance with Dan 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of t...

(Compare Joh 13:3). Seeming at variance with Dan 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 (Phi 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 (Rev 22:3; compare Rev 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."

JFB: 1Co 15:24 - shall have put down all rule The effect produced during the millennary reign of Himself and His saints (Psa 110:1; Psa 8:6; Psa 2:6-9), to which passages Paul refers, resting his ...

The effect produced during the millennary reign of Himself and His saints (Psa 110:1; Psa 8:6; Psa 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 Rev 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 (Mat 25:34; Rev 11:15, Rev 11:17). 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 (Eph 1:21).

JFB: 1Co 15:25 - must Because Scripture foretells it.

Because Scripture foretells it.

JFB: 1Co 15:25 - till There will be no further need of His mediatorial kingdom, its object having been realized.

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

JFB: 1Co 15:25 - enemies under his feet (Luk 19:27; Eph 1:22).

JFB: 1Co 15:26 - shall be Greek, "is done away with" (Rev 20:14; compare Rev 1:18). It is to believers especially this applies (1Co 15:55-57); even in the case of unbelievers, ...

Greek, "is done away with" (Rev 20:14; compare Rev 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; Heb 2:14; Rev 19:20; Rev 20:10, Rev 20:14).

Clarke: 1Co 15:1 - The Gospel which I preached unto you 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 ...

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.

Clarke: 1Co 15:2 - By which also ye are saved 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

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

Clarke: 1Co 15:2 - If ye keep in memory 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 rece...

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.

Clarke: 1Co 15:3 - For I delivered unto you first of all For I delivered unto you first of all - Εν προτοις· As the chief things, or matters of the greatest importance; fundamental truths

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

Clarke: 1Co 15:3 - That which I - received That which I - received - By revelations from God himself, and not from man

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

Clarke: 1Co 15:3 - That Christ died for our sins 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 ...

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

Clarke: 1Co 15:3 - According to the Scriptures 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 full...

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.

Clarke: 1Co 15:5 - That he was seen of Cephas, then of the twelve 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

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

Clarke: 1Co 15:5 - Then of the twelve Then of the twelve - Instead of δωδεκα, twelve, ενδεκα, eleven, is the reading of D*EFG, Syriac in the margin, some of the Slavonic, A...

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.

Clarke: 1Co 15:6 - Above five hundred brethren at once 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...

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.

Clarke: 1Co 15:7 - After that, he was seen of James 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...

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

Clarke: 1Co 15:7 - Then of all the apostles Then of all the apostles - Including, not only the eleven, but, as some suppose, the seventy-two disciples.

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

Clarke: 1Co 15:8 - And last of all - of me also 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; an...

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

Clarke: 1Co 15:8 - As of one born out of due time 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 disciple...

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.

Clarke: 1Co 15:9 - I am the least of the apostles 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 a...

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

Clarke: 1Co 15:9 - Am not meet to be called an apostle 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...

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.

Clarke: 1Co 15:10 - But, by the grace of God I am what I am 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

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

Clarke: 1Co 15:10 - And his grace, etc. 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 ...

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

Clarke: 1Co 15:10 - Yet not I, but the grace of God 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 ac...

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.

Clarke: 1Co 15:11 - Whether it were I or they 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...

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.

Clarke: 1Co 15:12 - Now if Christ be preached, etc. 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, ...

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.

Clarke: 1Co 15:13 - If there be no resurrection of the dead 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...

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.

Clarke: 1Co 15:14 - Then is our preaching vain Then is our preaching vain - Our whole doctrine is useless, nugatory and false

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

Clarke: 1Co 15:14 - And your faith is also vain And your faith is also vain - Your belief of a false doctrine must necessarily be to you unprofitable.

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

Clarke: 1Co 15:16 - False witnesses False witnesses - As having testified the fact of Christ’ s resurrection, as a matter which ourselves had witnessed, when we knew that we bore ...

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

Clarke: 1Co 15:16 - If so be that the dead rise not 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...

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.

Clarke: 1Co 15:17 - Ye are yet in your sins 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...

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.

Clarke: 1Co 15:18 - They also which are fallen asleep 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 pe...

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.

Clarke: 1Co 15:19 - If in this life only we have hope 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 ...

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.

Clarke: 1Co 15:20 - But now is Christ risen 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 b...

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."

Clarke: 1Co 15:21 - For since by man came death 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 sh...

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.

Clarke: 1Co 15:23 - But every man in his own order 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. ...

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 1Co 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 1Co 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.

Clarke: 1Co 15:24 - When he shall have delivered up the kingdom When he shall have delivered up the kingdom - The mediatorial kingdom, which comprehends all the displays of his grace in saving sinners, and all hi...

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

Clarke: 1Co 15:24 - All rule, and all authority and power All rule, and all authority and power - Αρχην - εξουσιαν - και δυναμιν . As the apostle is here speaking of the end of the...

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.

Clarke: 1Co 15:25 - For he must reign, etc. 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 e...

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.

Clarke: 1Co 15:26 - The last enemy The last enemy - Death, shall be destroyed; καταργειται, shall be counter-worked, subverted, and finally overturned. But death cannot be...

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.

Calvin: 1Co 15:1 - Now I make known to you // I make known to you 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...

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?
(1Co 15:29.)

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

Why are we in peril every hour? (1Co 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, 2 who said that the resurrection was already past, (2Ti 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, 3 who call themselves Libertines. 4 To me, however, the following conjecture appears more probable — that they were carried away by some delusion, 5 which took away from them the hope of a future resurrection, just as those in the present day, by imagining an allegorical resurrection, 6 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 7 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. 8

Calvin: 1Co 15:2 - If you keep in memory 2.If you keep in memory — unless in vain 9 These two expressions are very cutting. In the first, he reproves their carelessness or fickleness, b...

2.If you keep in memory unless in vain 9 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. 10

Calvin: 1Co 15:3 - For I delivered to you first of all // That Christ died, etc // For our sins 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, an...

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. 11 For the word 12 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 13 (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 14 than in Isa 53:0, in Dan 9:26, and in Psa 22:0

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 Rom 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.

Calvin: 1Co 15:5 - That he was seen by Cephas 5.That he was seen by Cephas He now brings forward eye witnesses, ( αὐτόπτας ) as they are called by Luke, (Luk 1:2,) who saw the accomp...

5.That he was seen by Cephas He now brings forward eye witnesses, ( αὐτόπτας ) as they are called by Luke, (Luk 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 (Mar 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 15 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, 16 while they were in number 102. 17 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 (Luk 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. 18 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. 19 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. (Luk 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.

Calvin: 1Co 15:8 - Last of all to me, as to one born prematurely, 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, ...

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. 20 As it was no deceptive vision, it was calculated to be of use 21 for establishing a belief in the resurrection, as he also makes use of this argument in Act 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. 22 There are some that understand the term rendered abortive as employed to mean posthumous; 23 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.

Calvin: 1Co 15:9 - For I am the least 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 o...

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, 24 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, 25 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.

Calvin: 1Co 15:10 - And his grace was not vain // But more abundantly // Not I, but the grace 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,...

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, 26 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 (Gal 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; (2Co 11:26;) but also because the Lord gave to his labors a much larger measure of success. 27 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, 28 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, 29 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 30 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, (Phi 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.

Calvin: 1Co 15:11 - Whether I or they 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 thei...

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. 31 “If, then, it is otherwise, our apostleship is void: nay more — so ye believed: your religion, therefore, goes for nothing.”

Calvin: 1Co 15:12 - But of Christ 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 on...

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. 32 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 33 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, 34 if it were of no advantage to us.

Calvin: 1Co 15:14 - Then is our preaching vain 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 Chris...

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, 35 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. (2Pe 1:8.)

Calvin: 1Co 15:15 - We are also found to be false witnesses 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 —...

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. 36 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. 37 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. 38 Erasmus, on the other hand — concerning. 39 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, 40) but he declares that God will be exposed to the charge of falsehood, inasmuch as what they publish has come forth from him.

Calvin: 1Co 15:17 - Ye are yet in your sins 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...

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, (Rom 6:6;)

and, in fine, has

by death destroyed the power of death, and the devil himself, (Heb 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.

Calvin: 1Co 15:18 - Then they who are fallen asleep 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 4...

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 41 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. 42 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.

Calvin: 1Co 15:19 - But if in this life 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...

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. (2Ti 2:17.) For as the resurrection is the completion of our salvation, and as to all blessings is, as it were, the farthest goal, 43 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. 44 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, 45 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. (Ecc 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, (Heb 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. (Jer 25:29; 1Pe 4:17 46) Again,

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

Again,

ye are dead, and your life is hid with Christ in God.
(Col 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, (2Co 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. 47

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.

Calvin: 1Co 15:20 - But now hath Christ risen 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 ...

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, 48 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; 49 and this is confirmed by the succeeding statement.

Calvin: 1Co 15:21 - Since by man came death 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 rais...

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, 50 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 (Rom 5:0) 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.

Calvin: 1Co 15:23 - Every one in his own order 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, “d...

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, 51 and that his coming 52 will be the time of our resurrection. For our life must still be hid with him, because he has not yet appeared. (Col 3:3.) It would therefore be preposterous to wish to anticipate that day of the revelation of Christ.

Calvin: 1Co 15:24 - Then cometh the end, when he shall have delivered. He // When he shall have abolished all rule 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 ...

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 53 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. (Rom 13:1.) In the first place, what we find in the Prophets (Isa 13:10; Eze 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, (Luk 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.

Calvin: 1Co 15:25 - For he must reign // The last enemy 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...

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 Psa 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 54 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 55 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. (1Pe 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, (1Pe 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; 56 for we die, but by dying we enter into life. In fine, as Paul teaches elsewhere as to sin, (Rom 6:12,) such must be our view as to death — that it dwells indeed in us, but it does not reign

Defender: 1Co 15:1 - gospel This passage (1Co 15:1-4) is often considered the defining verse of the gospel of Christ. By it alone men can be saved, receiving it and believing it,...

This passage (1Co 15:1-4) is often considered the defining verse of the gospel of Christ. By it alone men can be saved, receiving it and believing it, and standing on it. Significantly, of the 105 times this word (Greek euaggelion) or its correlative words appear in the New Testament as presently organized, this occurrence is the middle one (52 before, 52 after)."

Defender: 1Co 15:3 - according to the scriptures Although the central focus of the gospel is certainly on the death and resurrection of Christ for our sins and salvation, the phrase "according to the...

Although the central focus of the gospel is certainly on the death and resurrection of Christ for our sins and salvation, the phrase "according to the Scriptures" is interjected twice in this passage, indicating that the other 102 Scriptures on the gospel are also important. The first occurrence of the word is in Mat 4:23 ("the gospel of the kingdom"), looking forward to the coming kingdom, when Christ shall be acknowledged as King of kings. The last occurrence is in Rev 14:6, Rev 14:7, where it is called "the everlasting gospel," calling on men to worship Him as Creator of all things. Thus the gospel embraces the person and work of Christ in its entirety, from creation to consummation, eternity to eternity. Its foundation is the Creation; its consummation is His eternal kingdom; its centrality and power is His substitutionary death and bodily resurrection. To reject or neglect any component of this is to leave us with "another gospel, which is not another," but one which "would pervert the gospel of Christ" (Gal 1:6, Gal 1:7). Only the true gospel of Christ is "the power of God unto salvation" (Rom 1:16)."

Defender: 1Co 15:4 - buried The bodily burial of Christ is included as a part of the gospel, or "good news" concerning Christ, no doubt in order to emphasize that His resurrectio...

The bodily burial of Christ is included as a part of the gospel, or "good news" concerning Christ, no doubt in order to emphasize that His resurrection was a bodily resurrection (Rom 10:9)."

Defender: 1Co 15:6 - five hundred brethren The remarkable parade of eye-witnesses of the resurrected Christ, (most of whom were still living when Paul wrote and could have denied the story if i...

The remarkable parade of eye-witnesses of the resurrected Christ, (most of whom were still living when Paul wrote and could have denied the story if it were not true) is part of the overwhelming body of evidence ("many infallible proofs" - Act 1:3) that makes this the greatest event in history since the creation and the most certain fact of biblical history. Jesus Christ has, indeed, conquered death itself, thereby demonstrating that He was the Creator of life and the only possible Savior from sin and death."

Defender: 1Co 15:14 - faith is also vain There is no true Christian faith without the resurrection, and thus no hope of forgiveness, salvation, or eternal life. We are still lost in our sins ...

There is no true Christian faith without the resurrection, and thus no hope of forgiveness, salvation, or eternal life. We are still lost in our sins (1Co 15:17), and we shall never see our departed loved ones again (1Co 15:18). Having seen the hopelessness of this life, if this is all there is, then we are truly the "most miserable" of all men (1Co 15:19). But Christ has defeated death, our sins are forgiven, those asleep in Christ are awaiting us, and we shall also be resurrected to eternal life. Therefore, of all men, we are most blessed."

Defender: 1Co 15:21 - by man came death There was no death before man (Rom 5:12). This one verse (as well as the coherent teaching of all Scripture) disproves the false teaching that there w...

There was no death before man (Rom 5:12). This one verse (as well as the coherent teaching of all Scripture) disproves the false teaching that there were long ages before man, supposedly identified by the fossil remains of organisms living in those ages. The fossil record, containing the remains of billions of now-dead animals and man-like creatures, cannot be the record of long ages of evolution. It is rather the record of one age of cataclysmic death at the time of the great flood, when "the world that then was, being overflowed with water, perished" (2Pe 3:6) and "all that was in the dry land, died" (Gen 7:22). Not only is this the explicit teaching of Scripture, it is also substantiated by the fact that nowhere in the Bible is there the slightest hint of the death of sentient life, either human or animal, before Adam's sin brought God's curse of decay and death on man's dominion, "the whole creation" (Rom 8:20-22). It is further supported by geological evidence everywhere in the crust of the earth."

Defender: 1Co 15:22 - in Adam all die Adam was certainly a real individual man, just as real as Jesus Christ. Since he was the first man, all of us were implicitly "in Adam," and therefore...

Adam was certainly a real individual man, just as real as Jesus Christ. Since he was the first man, all of us were implicitly "in Adam," and therefore we have all (except Christ) inherited his sin-nature."

Defender: 1Co 15:25 - under his feet This ultimate triumph, coming after His seeming defeat on the cross, was implied in the promise of Gen 3:15, and amplified in Psa 2:2, Psa 2:9; Psa 8:...

This ultimate triumph, coming after His seeming defeat on the cross, was implied in the promise of Gen 3:15, and amplified in Psa 2:2, Psa 2:9; Psa 8:2, Psa 8:6; 22:1-18, Psa 22:28; Psa 118:22; and most explicitly in Psa 110:1, Psa 110:2."

Defender: 1Co 15:26 - The last enemy The last enemy to be destroyed will be the first enemy who rebelled against God in the beginning and who has been deceiving the world with his lies ev...

The last enemy to be destroyed will be the first enemy who rebelled against God in the beginning and who has been deceiving the world with his lies ever since. Satan, who now has "the power of death" (Heb 2:14) will finally be incarcerated forever in the "lake of fire" (Rev 20:10)."

TSK: 1Co 15:1 - I declare // which also // ye stand I declare : 1Co 15:3-11, 1Co 1:23, 1Co 1:24, 1Co 2:2-7; Act 18:4, Act 18:5; Gal 1:6-12 which also : 1Co 1:4-8; Mar 4:16-20; Joh 12:48; Act 2:41, Act 1...

TSK: 1Co 15:2 - ye are // keep in memory // what I preached // unless ye are : 1Co 1:18, 1Co 1:21; Act 2:47 *Gr: Rom 1:16; 2Co 2:15; Eph 2:8; 2Ti 1:9 keep in memory : or, hold fast, 1Co 15:11, 1Co 15:12; Pro 3:1, Pro 4:1...

TSK: 1Co 15:3 - I delivered // Christ // according I delivered : 1Co 4:1, 1Co 4:2, 1Co 11:2, 1Co 11:23; Eze 3:17; Mat 20:18, Mat 20:19; Mar 16:15, Mar 16:16; Luk 24:46, Luk 24:47; Gal 1:12 Christ : Mat...

TSK: 1Co 15:4 - that // he rose // according that : Isa 53:9; Mat 27:57-60; Mar 15:43-46; Luk 23:50-53; Joh 19:38-42; Act 13:29; Rom 6:4; Col 2:12 he rose : 1Co 15:16-21; Mat 20:19, Mat 27:63, Ma...

TSK: 1Co 15:5 - that // Cephas // then that : Luk 24:34, Luk 24:35 Cephas : 1Co 1:12, 1Co 3:22, 1Co 9:5; Joh 1:42 then : Mar 16:14; Luk 24:36-49; Joh 20:19-26; Act 1:2-14, Act 10:41

TSK: 1Co 15:6 - he was // are he was : Mat 28:10,Mat 28:16, Mat 28:17; Mar 16:7 are : 1Co 15:18; Act 7:60, Act 13:36; 1Th 4:13, 1Th 4:15; 2Pe 3:4

TSK: 1Co 15:7 - then then : Luk 24:50; Act 1:2-12

TSK: 1Co 15:8 - he was // one born out of due time he was : 1Co 9:1; Act 9:3-5, Act 9:17, Act 18:9, Act 22:14, Act 22:18, Act 26:16; 2Co 12:1-6 one born out of due time : or, an abortive

he was : 1Co 9:1; Act 9:3-5, Act 9:17, Act 18:9, Act 22:14, Act 22:18, Act 26:16; 2Co 12:1-6

one born out of due time : or, an abortive

TSK: 1Co 15:9 - the least // because the least : 2Co 11:5, 2Co 12:11; Eph 3:7, Eph 3:8 because : Act 8:3, 9:1-19, Act 22:4, Act 22:5, Act 26:9-11; Gal 1:13, Gal 1:23; Phi 3:6; 1Ti 1:13, 1...

TSK: 1Co 15:10 - by // his grace // but I // yet by : 1Co 4:7; Rom 11:1, Rom 11:5, Rom 11:6; Eph 2:7, Eph 2:8, Eph 3:7, Eph 3:8; 1Ti 1:15, 1Ti 1:16 his grace : 1Co 15:2; 2Co 6:1 but I : Rom 15:17-20;...

TSK: 1Co 15:11 - -- 1Co 15:3, 1Co 15:4, 1Co 2:2

TSK: 1Co 15:12 - if // how if : 1Co 15:4 how : 1Co 15:13-19; Act 26:8; 2Th 2:17

TSK: 1Co 15:13 - -- 1Co 15:20; Joh 11:25, Joh 11:26; Act 23:8; Rom 4:24, Rom 4:25, Rom 8:11, Rom 8:23; 2Co 4:10-14; Col 3:1-4; 1Th 4:14; 2Ti 4:8; Heb 2:14, Heb 13:20; 1Pe...

TSK: 1Co 15:14 - -- 1Co 15:2, 1Co 15:17; Psa 73:13; Isa 49:4; Gen 8:8; Mat 15:9; Act 17:31; Gal 2:2; Jam 1:26; Jam 2:20

TSK: 1Co 15:15 - we have // whom faults, Exo 23:3; Job 13:7-10; Rom 3:7, Rom 3:8 we have : Act 2:24, Act 2:32, Act 4:10,Act 4:33, Act 10:39-42, Act 13:30-33, Act 20:21 whom : 1Co 15:1...

TSK: 1Co 15:17 - your // ye are your : 1Co 15:2, 1Co 15:14; Rom 4:25 ye are : Eze 33:10; Joh 8:21-24; Act 5:31, Act 13:38, Act 13:39; Rom 5:10, Rom 8:33, Rom 8:34; Heb 7:23-28, Heb 9...

TSK: 1Co 15:18 - fallen fallen : 1Co 15:6; 1Th 4:13, 1Th 4:14; Rev 14:13

TSK: 1Co 15:19 - this // hope // of all this : Psa 17:14; Ecc 6:11, Ecc 9:9; Luk 8:14, Luk 21:34; 1Co 6:3, 1Co 6:4; 2Ti 2:4 hope : Eph 1:12, Eph 1:13; 1Th 1:3; 2Ti 1:12; 1Pe 1:21 of all : 1C...

TSK: 1Co 15:20 - now // the firstfruits now : 1Co 15:4-8 the firstfruits : 1Co 15:23; Act 26:23; Rom 8:11; Col 1:18; 1Pe 1:3; Rev 1:5

TSK: 1Co 15:21 - by man came death // by man came also by man came death : 1Co 15:22; Rom 5:12-17 by man came also : Joh 11:25; Rom 6:23

by man came death : 1Co 15:22; Rom 5:12-17

by man came also : Joh 11:25; Rom 6:23

TSK: 1Co 15:22 - in Adam in Adam : 1Co 15:45-49; Gen 2:17, Gen 3:6, Gen 3:19; Joh 5:21-29; Rom 5:12-21

TSK: 1Co 15:23 - every // they every : 1Co 15:20; Isa 26:19; 1Th 4:15-17 they : 1Co 3:23; 2Co 10:7; Gal 3:29, Gal 5:24

TSK: 1Co 15:24 - cometh // the kingdom cometh : Dan 12:4, Dan 12:9, Dan 12:13; Mat 10:22, Mat 13:39, Mat 13:40, Mat 24:13; 1Pe 4:7 the kingdom : Isa 9:7; Dan 7:14, Dan 7:27; Mat 11:27, Mat ...

TSK: 1Co 15:25 - -- Psa 2:6-10, Psa 45:3-6, Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42, Luk 20:43; Act 2:34; Eph 1:22; Heb 1:13, Heb 10:12, Heb 10:13

TSK: 1Co 15:26 - -- 1Co 15:55; Isa 25:8; Hos 13:14; Luk 20:36; 2Ti 1:10; Heb 2:14; Rev 20:14, Rev 21:4

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Poole: 1Co 15:1 - the gospel 1Co 15:1-19 From the truth of Christ’ s resurrection Paul inferreth the necessity of our own. 1Co 15:20-23 Christ the first-fruits, being rais...

1Co 15:1-19 From the truth of Christ’ s resurrection Paul

inferreth the necessity of our own.

1Co 15:20-23 Christ the first-fruits, being raised, shall be

followed in due order by those that are his,

1Co 15:24-28 till having subdued all enemies he shall give up the

kingdom to God the Father.

1Co 15:29-34 If there be no resurrection of the dead, in vain is

it for any one to risk his life, as the apostle did

continually.

1Co 15:35-50 The manner of the resurrection.

1Co 15:51-57 The change which shall be wrought at the last day in

the bodies both of the dead and the living.

1Co 15:58 An exhortation to stedfast faith and perseverance in

our duty.

The apostle, towards the conclusion of his Epistle, comes to reprove the Corinthians for an error in the doctrine of the resurrection from the dead; an error, though last mentioned, yet of all the most momentous. The resurrection of the body in the last day is an article of faith, to the firm 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, that 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.

Poole: 1Co 15:2 - By which also ye are saved By which also ye are saved by the believing, receiving, of which doctrine, you are already in the way to salvation (as it is said, Joh 3:18 : He tha...

By which also ye are saved by the believing, receiving, of which doctrine, you are already in the way to salvation (as it is said, Joh 3:18 : He that believeth on him is not condemned; and Joh 3:36 : 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 signify nothing, but be in vain to your souls.

Poole: 1Co 15:3 - -- For I, in my preaching, delivered it to you as one of the principal articles of the Christian faith, which I received, either from Christ by revela...

For I, in my preaching, delivered 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. Act 9:17 , how that Christ died for our sins, Rom 4:25 , that is, that he might satisfy 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 53:5 , He was wounded for our transgressions, and bruised for our iniquities; and Dan 9:26 , that the Messiah should be cut off, but not for himself.

Poole: 1Co 15:4 - -- 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 ...

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. Jonah 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, Psa 16:10 ; which Peter applieth to Christ, Act 2:31 : so Act 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.

Poole: 1Co 15:5 - -- We read not in the history of the gospel of Christ’ s appearing unto Peter, unless he were one of those to whom Christ appeared, as they were g...

We read not in the history of the gospel of Christ’ s 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 Jerusalem, they told the rest, that the Lord was risen, and had appeared unto Simon, Luk 24:34 (if Simon Peter be there meant). His appearance to the whole number of the disciples we have recorded, Joh 20:19 : they are called twelve, ( though Judas was now dead, and Thomas at that time was not there), because twelve was the number that God had appointed the college of apostles to consist of; so, Gen 42:13 , the children of Jacob said they were twelve brethren, though they thought at that time that Joseph (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 Judas, 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.

Poole: 1Co 15:6 - -- 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 meetin...

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, Mat 26:32 28:7 , after his resurrection. Wherever 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.

Poole: 1Co 15:7 - -- The Scripture tells us nothing, in the history of the gospel, of Christ’ s appearing to James; but we read of two appearances to the apostle...

The Scripture tells us nothing, in the history of the gospel, of Christ’ s appearing to James; but we read of two appearances to the apostles besides these, which the apostle had before mentioned.

Poole: 1Co 15:8 - Last of all // 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 St. Paul who saw Christ. Stephen, as they were st...

Last of all the apostles, or, it may be, last of all persons; for after Stephen we read of none but St. Paul who saw Christ. Stephen, as they were stoning him, cried out: Behold, I see the heavens opened, and the Son of man standing on the right hand of God, Act 7:56 . We read of Paul’ s hearing a voice from him, Act 9:4 , 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.

Poole: 1Co 15:9 - The least 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 Jerusalem...

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 Jerusalem 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, Act 9:1-3 .

Poole: 1Co 15:10 - By the grace of God I am what I am // yet not I, but the grace of God which was with me // Grace By the grace of God I am what I am by the free love and goodness of God, I, that was before a blasphemer, and a persecutor, and injurious, have obtai...

By the grace of God I am what I am 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 requite 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, 2Co 6:4-10 . 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 which was with 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 enabled 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.

Poole: 1Co 15:11 - Whether it were I or they // So we preach, and so ye believed Whether it were I or they whether I or any other of the apostles preached amongst you. So we preach, and so ye believed: this was one great point t...

Whether it were I or they whether I or any other of the apostles preached amongst you.

So we preach, and so ye believed: 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 justification. Neither was your faith objected only in Christ as one that was crucified and had died, but as one that was risen from the dead. Thus Peter preached, Act 2:31 3:15 4:10 5:30 ; and Stephen, Act 7:56 ; and Peter, Act 10:40 ; and Paul, Act 13:37 17:3,31 ; and so all the apostles.

Poole: 1Co 15:12 - -- 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 ...

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 2Ti 2:17,18 , who held that the resurrection was past; others think he reflects on Cerinthus, who was one of the leaders of those heretics we read of, who after Simon Magus denied the resurrection others think they were some of the Sadducees, of whom we read in the Acts, that they denied the resurrection, or some of the Pharisees, 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.

Poole: 1Co 15:13 - If If (saith the apostle) there be no resurrection of the dead, then is Christ not risen But some will possibly say: How doth this follow? Suppose it t...

If (saith the apostle) there be no resurrection of the dead, then is Christ 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, 1Co 15:20 , is the first-fruits of them that slept, 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 Christ’ s resurrection, which was to show his victory over death, that the dead might hear his voice and live, and that he might be the Judge of the quick and the dead (which he could not have been, if the dead did not rise). Now though it be true, that Christ’ s headship to his church, and the apostle’ s 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 Christ’ s 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.

Poole: 1Co 15:14 - -- 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 ...

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.

Poole: 1Co 15:15-16 - We are // if the dead rise not, then is not Christ raised Ver. 15,16. There is nothing in these two verses but what the apostle had before said, viz. That if Christ were not risen, the apostles’ preach...

Ver. 15,16. 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, Act 1:8 ; afterwards often (especially in the Acts) applied to them, Act 1:22 2:32 4:33 5:32 10:39,41 : particularly Paul applieth it to himself, Act 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, Act 9:1-43 , were in the strictest sense eye witnesses; but yet in a larger sense this notion agreeth to all ministers, who testify, 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 aifirm a thing, as from God, for truth, which is in itself 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 is not Christ raised

Poole: 1Co 15:17 - -- 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 ...

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, Rom 1:4 : 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 people’ s faith.

Poole: 1Co 15:18 - -- 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...

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 is true of all; for it is plain, from what was said before, that if Christ be not risen from the dead, all that die must die in their sins, 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 entered into the heavens for us.

Poole: 1Co 15:19 - -- 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 Chr...

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 enlargeth upon this head or argument further, 1Co 15:30,31 . 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, 1Co 15:30 , he died daily, 1Co 15:31 . 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, fleshy 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 jointly, glorified upon their re-union in the end of the world: 1Pe 1:3 , we are said to be begotten to a lively hope by the resurrection of Jesus Christ from the dead.

Poole: 1Co 15:20 - Answer The apostle returneth to his former argument, to discourse concerning the resurrection of Christ, who is by him called the first-fruits of them tha...

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 slept not of all that shall rise, (as some think), for it will be hard to prove, that any benefit of Christ’ s 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 God’ s providence, in order to the manifestation of his justice in the last judgment, than from the mediation of Christ. But here 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?

Answer.

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.

Poole: 1Co 15:21 - -- Since by one man, viz. Adam, (who is also styled the son of God. Luk 3:38 , because he had neither father nor mother), came man’ s subjecti...

Since by one man, viz. Adam, (who is also styled the son of God. Luk 3:38 , because he had neither father nor mother), came man’ s 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 .

Poole: 1Co 15:22 - -- 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 ...

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 unto life, 1Jo 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 members 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 following discourse; which is only concerning the resurrection of believers to life, not that of the wicked to eternal condemnation.

Poole: 1Co 15:23 - In his own order // the first-fruits // Afterward they that are Christ’ s at his coming In his own order either with respect to time, or dignity, lest any should say: If Christ’ s resurrection be the cause of the resurrection of bel...

In his own order either with respect to time, or dignity, lest any should say: If Christ’ s 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 saith: God had appointed an order, and this order was, that they that were dead, or should be dead, before Christ’ s second coming, should not prevent one another, 1Th 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 die no more.

Afterward they that are Christ’ s at his coming then believers, that are members of Christ, by faith implanted into him, should also rise, but not before his second coming.

Poole: 1Co 15:24 - 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 Then cometh the end the end of all the miseries and afflictions which believers meet with in this life, or the end of all our preaching and ministry,...

Then cometh the end 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 administereth instead of his Father, and shall manage to the end of the world.

When he shall have delivered up the kingdom to God, even the Father: Christ shall then deliver up those keys of life, and hell, and death to his Father, yet shall not Christ’ s kingdom cease (for the prophet saith, Isa 9:7 , that of it there shall be no end ): Christ’ s 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 Christ’ s delivering up the kingdom to his Father, proveth no inferiority of Christ to his Father, more than his Father’ s committing that mediatory kingdom to him can prove his Father’ s not reigning, or inferiority to him, which it certainly doth not. It signifieth only the ceasing of that dispensation, or Christ’ s exercise of his mediatory kingdom on earth, in the rule and government of the church, and subduing his and his people’ s enemies.

When he shall have put down all rule and all authority and power 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.

Poole: 1Co 15:25 - -- 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, unt...

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 haith 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, Psa 110:1 .

The term until doth not signify the determination of Christ’ s 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.

Poole: 1Co 15:26 - -- 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 resurr...

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 Christ’ s 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.

PBC: 1Co 15:10 - -- Unless we labor in the strength which He supplies, which is a service which comes from Him, our service is vain and so we are utterly dependent upon t...

Unless we labor in the strength which He supplies, which is a service which comes from Him, our service is vain and so we are utterly dependent upon this servant-Lord, our Savior who came not to be ministered unto, but to minister.

508

Notice that Perseverance is dependent on Preservation. Notice also that God gets full credit for it all. God’s children are responsible for doing good works, but when they are blessed to perform them, they must give all the glory to God for His enabling grace.   28

Even though I do not care for the term " time salvation" very much, I do believe what some who advocate it are teaching. I believe most definitely that there are blessings in obedience and chastisement in disobedience. If people want to call these blessings " time salvation" that is okay with me. I do not want to make a brother an offender for a word. One more thing I object to about the common teaching of time salvation is that we " earn" our time salvation. I do not believe this. I believe that, even in my obedience, God should receive 100% of the praise and credit for it. Even in this realm our righteousnesses are as filthy rags. Even " time salvation" is all of grace. I do not say that God is persevering, we are doing the persevering, but only because God is preserving us and is giving us the desire and power to persevere. I think that Paul made this very clear in 1Co 15:10 " 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." Paul gives the proper balance here. We ought to try to serve God with all our might, and then we should give God all the credit for it. We may get some blessings in obedience, but, given the imperfect nature of our obedience, even our " time salvation" is all of grace.   28

PBC: 1Co 15:14 - -- 1Co 15:3-4 " For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that...

1Co 15:3-4 " For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:"

This was the beginning, the middle, and the end of Paul’s gospel; and it would have been happy for the church if the teachers of the gospel in all ages had made the apostle their example in this matter. It is a remarkable truth, that all attentive readers of the Acts of the Apostles must observe, that there is not a single sermon there recorded but Christ and the resurrection is the substance of the whole discourse; and it would be better for us today, and for the cause of Christianity, if we would pay less attention to the learning of the schools, and follow the example set by the Primitive or New Testament preachers.

The three points which constitute the gospel preached by Paul is the foundation stone upon which the Christian temple stands. Remove this foundation, and the whole super-structure falls, -every thing belonging to the Christian religion is a myth, a falsehood -a delusion. All our hopes of a future life are false, and when we die, we die like brutes, and that will be the last of us. Your friends, your brethren, your fellow-sufferers, who have fallen asleep in Christ, have perished.

Eld. Gregg Thompson

Haydock: 1Co 15:7 - He was seen by James He was seen by James. The time is not mentioned in the gospels. (Witham)

He was seen by James. The time is not mentioned in the gospels. (Witham)

Haydock: 1Co 15:8 - As by one born out of due time As by one born out of due time; not born at the ordinary term, meaning after Christ's ascension. He calls himself so out of humility, abortives bein...

As by one born out of due time; not born at the ordinary term, meaning after Christ's ascension. He calls himself so out of humility, abortives being commonly imperfect and less than others. (Witham)

Haydock: 1Co 15:10 - I have laboured more abundantly I have laboured more abundantly. He does not say better, or that he excelled them; and even as to his labours, he gives the honour to God: Not I, b...

I have laboured more abundantly. He does not say better, or that he excelled them; and even as to his labours, he gives the honour to God: Not I, but the grace of God with me. (Witham)

Haydock: 1Co 15:13-23 - -- He brings many reasons to convince them of the resurrection. 1. If there be no resurrection for others, Christ is not risen again: but his resur...

He brings many reasons to convince them of the resurrection. 1. If there be no resurrection for others, Christ is not risen again: but his resurrection (as he tells them ver. 4) was foretold in the Scriptures. 2. And if Christ be not risen again,...your faith is also in vain, this being one of the chief articles of your belief. 3. We should be found guilty of lies and impostures; and yet we have confirmed this doctrine by many miracles. 4. It would follow that you are not freed from your sins; i.e. unless Christ, by his resurrection, has triumphed over sin and death. 5. Without a resurrection we Christians, who live under self-denials and persecutions, would be the most miserable of all men, neither happy in this world nor in the next, for the happiness of the soul requires also a happy resurrection of the body. 6. Christ is the first-fruits, and the first begotten of the dead, of those who have slept: and by his being the first-fruits, it must be supposed that others also will rise after him. 7. As death came by the first man, ( Adam ) so the second man (Christ) came to repair the death of men, both as to body and soul; and without Christ's resurrection, both the souls of men have remained dead in their original sins, and their bodies shall not rise again. (Witham)

Haydock: 1Co 15:24 - Afterwards the end Afterwards the end; i.e. after the general resurrection of all, will be the end of the world. Then Christ shall deliver up his kingdom, as to th...

Afterwards the end; i.e. after the general resurrection of all, will be the end of the world. Then Christ shall deliver up his kingdom, as to this world, over all men, over the devil and his apostate angels, signified by principalities and powers; not but that Christ, both as God and man, shall reign for all eternity, not only over his elect but over all creatures, having triumphed by his resurrection over the enemy of mankind, the devil, over sin, and over death, which is as it were the last enemy of his elect. At the general resurrection, Christ will present these elect to his heavenly Father, as the fruits of his victory over sin and death; and though as man he came to suffer and die, and was also made subject to his eternal Father, yet being God as well as man, he is Lord of all, and will make his faithful servants partakers of his glory in his heavenly kingdom. (Witham)

Gill: 1Co 15:1 - Moreover brethren, I declare unto you the Gospel // which I preached unto you // which also you have received // and wherein ye stand Moreover brethren, I declare unto you the Gospel,.... The apostle here passes on, and proceeds to a new subject, the doctrine of the resurrection of t...

Moreover brethren, I declare unto you the Gospel,.... The apostle here passes on, and proceeds to a new subject, the doctrine of the resurrection of the dead, which some in this church denied; and which he undertakes to prove, establish, and defend; and in order to lead on to it, observes, that what he was about to declare, make known, or put them in mind of, was no other than the Gospel he had formerly preached to them, they had received, professed to stand in, and were saved by, unless their faith was in vain. The doctrine of the resurrection of the dead he calls "the Gospel", that being a most important doctrine, and a fundamental article of it. The resurrection of Christ from the dead made a considerable part in the ministry of the apostles, to the grief of the Sadducees among the Jews, to the scorn of the Gentile philosophers, and to the faith, hope, and comfort of Christians: this is the sum and substance of the word of faith, or doctrine of the Gospel, upon which the whole depends; see Rom 10:8 and the resurrection of the saints is connected with it, and assured by it. This indeed is the Gospel, good news, glad tidings that the bodies of the saints shall be raised again, and made like to the glorious body of Christ; and being reunited to their souls, shall live with him to all eternity; and were this out of the Gospel, it would not be Gospel, or good news; it would be an idle story, faith would be a vain thing, and hoping and believing Christians of all the most miserable. Moreover, says the apostle, the Gospel I declare, is

which I preached unto you; meaning, when he first came among them, and which had been so very useful to them for conversion and consolation; and therefore if he himself, or an angel from heaven, was to preach any other doctrine, it was to be rejected; and hence, much less should the false teachers be regarded: yea, adds he, it is the doctrine

which also you have received; when first enlightened and converted, with all gladness and joyfulness, with all readiness and cheerfulness, in the love of it, and by a full assent to it; and therefore having had such an experience of it, should not now depart from it: nay, he further says,

and wherein ye stand; as he hoped they did, at least it was what they ought to have done, and doubtless was the case of the majority of them, and whose example it became the rest to follow.

Gill: 1Co 15:2 - By which also ye are saved // if ye keep in memory what I preached unto you // unless ye have believed in vain By which also ye are saved,.... It was the means of their salvation, and had been made the power of God unto salvation to them. Salvation is inseparab...

By which also ye are saved,.... It was the means of their salvation, and had been made the power of God unto salvation to them. Salvation is inseparably connected with true faith in Christ as a Saviour, and with a hearty belief of his resurrection from the dead, which is the earnest and pledge of the resurrection of the saints; and because of the certainty of it in the promise of God, through the obedience and death of Christ, and in the faith and hope of believers, which are sure and certain things, they are said to be saved already. To which the apostle puts in the following provisos and exceptions; the one is,

if ye keep in memory what I preached unto you; or rather, "if ye hold fast, or retain"; that is, by faith, the doctrine preached to you, and received by you, particularly the doctrine of the resurrection of the dead; for the salvation that is connected with it does not depend upon the strength of the memory, but upon the truth and steadfastness of faith: it is the man that perseveres in the faith and doctrine of Christ that shall be saved; and everyone that has truly believed in Christ, and cordially embraced his Gospel, shall hold on, and out to the end; though the faith of nominal believers may be overthrown by such men, as Hymenaeus and Philetus, who asserted, that the resurrection was past already; but so shall not the faith of real believers, because the foundation on which they are built stands sure, and the Lord has perfect knowledge of them, and will keep and save them. The other exception is,

unless ye have believed in vain: not that true faith can be in vain; for that is the faith of God's elect, the gift of his grace, the operation of his Spirit; Christ is the author and finisher of it, and will never suffer it to fail; it will certainly issue in everlasting salvation: but then as the word may be heard in vain, as it is by such who are compared to the wayside, and to the thorny and rocky ground; and as the Gospel of the grace of God may be received in vain; so a mere historical faith may be in vain; this a man may have, and not the grace of God, and so be nothing; with this he may believe for a while, and then drop it: and since each of these might possibly be the case of some in this church, the apostle puts in these exceptions, in order to awaken the attention of them all to this important doctrine he was reminding them of.

Gill: 1Co 15:3 - For I delivered unto you first of all // that which also I received // how that Christ died for our sins according to the Scriptures For I delivered unto you first of all,.... Not only in the first place as to order; but among the chief and principal things, as the words will bear t...

For I delivered unto you first of all,.... Not only in the first place as to order; but among the chief and principal things, as the words will bear to be rendered, this was insisted on in his ministry; this was one he after relates, even a crucified Christ, or the doctrine of his dying for the sins of his people; and which he mentions to lead on to his resurrection; which he meant to improve, and does improve, in a very strong manner, in favour of the resurrection of the saints. This doctrine of a crucified Saviour, which he at first determined only to make known among them, and did make known, was what he fully and faithfully delivered to them, as he had received it:

that which also I received; not from men, but from Christ; for from him he had the doctrines of the Gospel, as well as the ordinances of it; and he delivered nothing to be believed and practised, but what he had received, and which ought to be the practice and conduct of every Gospel minister; whatever they have received they should deliver, and nothing else: and especially the following important doctrine,

how that Christ died for our sins according to the Scriptures; that is, of the Old Testament, the writings of Moses, and the prophets, according to Scripture promises, Scripture types, and Scripture prophecies; particularly Gen 3:15 Dan 9:24 which declare that his heel was to be bruised, that he should be brought to the dust of death, should pour out his soul unto death, and be stricken and cut off in a judicial way, and that for sins; not his own, but for the sins of his people, in order to atone for them, procure the pardon of them, take them away, make an end of them, and abolish them; all which he has done, as the Gospel declares, and the apostle affirms; and thereby was accomplished what Moses and the prophets did say should come to pass. Every promise, type, and prophecy recorded in the law, in the prophets, and in the psalms, concerning his sufferings and death, had their fulfilment in him; nothing was more clearly prefigured and foretold, and nothing more punctually and fully answered.

Gill: 1Co 15:4 - And that he was buried // and that he rose again the third day according to the Scriptures And that he was buried,.... That is, according to the Scriptures; for as he died and rose again according to the Scriptures, he was buried according t...

And that he was buried,.... That is, according to the Scriptures; for as he died and rose again according to the Scriptures, he was buried according to them; which speak of his being in hell, in "sheol", in the grave, and of his making his grave with the wicked, and with the rich in his death, Psa 16:10 and which had their accomplishment through Joseph of Arimathea, a rich man, who begged the body of Jesus, wrapped in linen, and laid it in his own new tomb. And besides these Scripture prophecies of his burial, Jonah's being three days and three nights in the whale's belly was a type of it, and according to which our Lord himself foretold it, Mat 12:40. Now since this was prophesied of, and typified, and had its actual accomplishment, it was very proper for the apostle to take notice of it, both to confirm the certainty of Christ's death, and the truth of his resurrection, which his death and burial are mentioned, in order to lead on to, and next follows:

and that he rose again the third day according to the Scriptures: that he should rise again from the dead was very plainly hinted or expressed in several prophecies which speak of the rising of his dead body, of its not being left in the grave so long as to see corruption; and which therefore could not be in it more than three days; and of his lifting up his head after he had drank of the brook by the way; of his ascension to heaven, and session at the right hand of God, which suppose his resurrection, Isa 26:19. And that he should rise again the third day, is not only suggested in Hos 6:2 but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ's resurrection; and by Jonah's deliverance out of the whale's belly, after he had been in it three days. The Jews take a particular notice of the third day as remarkable for many things they observe e, as

"of the third day Abraham lift up his eyes, Gen 22:4 of the third day of the tribes, Gen 42:18 of the third day of the spies, Jos 2:16 of the third day of the giving of the law, Exo 19:16 of the third day of Jonah, Jon 1:17 of the third day of them that came out of the captivity, Ezr 8:15 of the third day of the resurrection of the dead, as it is written, Hos 6:2 "after two days will he revive us, in the third day he will raise us up, and we shall live in his sight".''

From which passage, it is clear, that they under stood the prophecy in Hosea of the resurrection of the dead; and it is observable, that among the remarkable third days they take notice of, are the two instances of Isaac's and Jonah's deliverances, which were Scripture types of Christ's resurrection. From which observations they establish this as a maxim f, that

"God does not leave the righteous in distress more than three days.''

That Christ did rise again from the dead, in pursuance of those prophecies and types, the apostle afterwards proves by an induction of particular instances of persons who were eyewitnesses of it.

Gill: 1Co 15:5 - And that he was seen of Cephas // then of the twelve And that he was seen of Cephas,.... Or Simon Peter; for Cephas was a name given him by Christ, Joh 1:42. This was not another Cephas, one of the seven...

And that he was seen of Cephas,.... Or Simon Peter; for Cephas was a name given him by Christ, Joh 1:42. This was not another Cephas, one of the seventy disciples, as Clemens suggests g, but the Apostle Peter himself, to whom it is certain the Lord appeared. Not that he was the first person by whom Christ was seen after his resurrection, for he first appeared to Mary Magdalene, Mar 16:9 but the testimony of the women the apostle omits, and it seems as if Peter was the first of the men that saw Christ when risen, see Luk 24:34. Whether he was one of the disciples that went to Emmaus, to whom Christ joined himself, and entered into discourse with, is not certain; it should rather seem, that the appearance here referred to was when he was alone;

then of the twelve; though there were then but eleven of them, Judas being gone from them, and having destroyed himself; and at the first appearance of Christ to them, there were but ten present, Thomas being absent; and yet because their original number, when first chosen and called, were twelve, they still went by the same name; see Joh 20:24. The appearance or appearances here referred to are those in Joh 20:19. The Vulgate Latin reads the "eleven"; and so the Claromontane exemplar.

Gill: 1Co 15:6 - After that he was seen of above five hundred brethren at once // of whom the greater part remain unto this present // and some were fallen asleep After that he was seen of above five hundred brethren at once,.... Not at, or near Jerusalem, for the number of the disciples that were together there...

After that he was seen of above five hundred brethren at once,.... Not at, or near Jerusalem, for the number of the disciples that were together there, made but about an hundred and twenty, Act 1:15 but in Galilee, where Christ, in the days of his flesh, had most chiefly conversed, most frequently preached and wrought his miracles, and where the number of his disciples and followers were very large: here he promised his disciples to go before them, and show himself to them after his resurrection, as he accordingly did, Mat 26:32. And this being signified by the apostles to the brethren there, it is no wonder that there was such a number of them gathered on that occasion:

of whom the greater part remain unto this present; and so might be personally applied unto for the truth of this, was it necessary; it being but about five or six and twenty years ago at the writing of this epistle:

and some were fallen asleep; were dead, as it might be reasonably thought there were among so many, and in such a length of time; though doubtless these had surviving friends, relations, and acquaintance, to whom they had communicated this important case, and who were ready to attest what they had heard them in the most solemn manner declare.

Gill: 1Co 15:7 - After that he was seen of James // Then of all the apostles After that he was seen of James,.... Not James the son of Zebedee, and brother of John, though he was seen by him with other disciples, Joh 20:19 who ...

After that he was seen of James,.... Not James the son of Zebedee, and brother of John, though he was seen by him with other disciples, Joh 20:19 who was now dead when the apostle wrote this, having been killed by Herod many years ago, Act 12:2 and so not quite so proper a witness to be mentioned; but James the son of Alphaeus, and brother of our Lord, a man of great fame and credit with the Jews, and still living, and therefore a proper and pertinent evidence. This appearance was made unto him when alone; and though the Scripture elsewhere makes no mention of it, there is no room to doubt it, since the apostle here affirms it. As for the account of the appearance of Christ to this James, immediately, after his resurrection, recorded by Jerom as he found it in the Gospel according to the Hebrews, it seems to be fabulous. His account is this h;

"the Gospel written according to the Hebrews, which was lately translated by me into the Greek and Latin tongues, and which Origen often uses, relates, after the resurrection of the Saviour, that when the Lord had given the linen cloth to the priest's servant, he went to James, and appeared to him: for James had swore that he would not taste any bread from the time he had drank the cup of the Lord, until he saw him rising from the dead. Again, a little after, bring me, says the Lord, the table and the bread; and it is immediately added, he took the bread, and blessed, and brake it, and gave it to James the just, and said unto him, my brother, eat thy bread, for the son of man is risen from the dead.''

Then of all the apostles; at the Mount of Olives, when he led them out of Jerusalem, as far as Bethany, blessed them, and was parted from them, and ascended to heaven out of their sight, Luk 24:50 so that this was the last appearance of him on earth after his resurrection.

Gill: 1Co 15:8 - And last of all he was seen of me also // one born out of due time And last of all he was seen of me also,.... Either when the apostle was caught up into the third heaven; or when he was in a trance in the temple at J...

And last of all he was seen of me also,.... Either when the apostle was caught up into the third heaven; or when he was in a trance in the temple at Jerusalem; or rather at the time of his conversion, when he not only heard the voice of Christ, but saw him in the human nature; for he expressly says, that he appeared unto him, and he calls it the heavenly vision, Act 26:16. This was a sight of Christ in heaven, not on earth, such an one as Stephen had, and was a corporeal one; otherwise it would have been impertinent to have mentioned it, with the rest of the ocular testimonies of Christ's resurrection. Not that this was the last time that Christ was seen, or to be seen, for he was seen after this by the Apostle John in a visionary way, and will be corporeally seen by all the saints at the last day; but Paul was the last of the apostles and brethren before named, and he had his vision of Christ after them all; and perhaps it might be a more clear, full, and distinct one than any of the rest, as the last things are sometimes the most excellent. The apostle adds, as of

one born out of due time: or "as an abortive"; not that he was really one, but like one: several learned interpreters think the apostle refers to a proverbial way of speaking among the common people at Rome, who used to call such supernumerary senators in the times of Augustus Caesar, who got into the senate house by favour or bribery, "abortives" i, they being generally very unworthy persons; and therefore calls himself by this name, as being in his own opinion a supernumerary apostle, and very unworthy of that office: though others rather think that he refers to a "posthumous" birth, to one that is born after the death of his father; because that the rest of the apostles were all chosen, and called, and sent forth, whilst Christ, their everlasting Father, was living on earth, but he not till after his death, resurrection from the dead, and ascension to heaven: but it seems best to understand him of an abortion, a miscarriage, or birth before its time; and may respect either the manner of his conversion, which was done both suddenly, immediately, and at once, by a sudden light from heaven, when he little thought of it, and had no expectation of it, which is commonly the case of abortions; and also powerfully and irresistibly, being effected by mighty and efficacious grace, as births before the full time are often occasioned by blows or outward force, and are violent extrusions of the foetus; or else the state and condition in which he was when Christ was first seen by him: as to his bodily state, as soon as ever he saw the light about him, and the object by it, he was struck blind, and continued so some days, like an hidden untimely birth, and like an infant that never saw light, Job 3:16. And as to his spiritual estate, his soul was like an unshapen foetus, Christ being not yet formed in him, his image stamped on him, and his grace implanted in him; yea, it may be applied to the present apprehensions he had of himself, and which he expresses without a figure in the next verse, though in a beautiful manner, with a view to what he here says, when he observes that he was "the least of the apostles, and not meet to be called" one; as an abortive, or one born before its time, is imperfect in one respect or another, is not come to its proper size and shape, and scarcely is to be reckoned in the class and number of men.

Gill: 1Co 15:9 - For I am the least of the apostles // that am not meet to be called an apostle // because I persecuted the church of God For I am the least of the apostles,.... Referring not to the littleness of his stature, but to the figure before used, and as expressing not the opini...

For I am the least of the apostles,.... Referring not to the littleness of his stature, but to the figure before used, and as expressing not the opinion of others concerning him, but the true and real sense he had of himself, for which he himself gives the strongest reason that can be given; and by "apostles" he means not only the twelve, but all other ministers of the Gospel that were sent forth by Christ to preach it: nor need this be wondered at, when he says, that he was less than the least of all saints, Eph 3:8 though when his person and doctrines were traduced by false teachers, and attempts were made to disgrace his ministry, and render it useless, in vindication of himself, and without vanity, he does not stick to assert, that he was not a whit behind the very chiefest of the apostles, 2Co 11:5 and yet here adds,

that am not meet to be called an apostle; not only to be one, but to bear the name of one. No man was meet or fit for such an office of himself; none of the apostles were any more than himself; but his meaning is, that though he was chosen, and called, and qualified by the gifts and grace of God for this office, yet he was unworthy to be called by the name of an apostle of Christ, for the reason following,

because I persecuted the church of God: he not only consented to the death of Stephen, the first martyr, and held the clothes of them that stoned him; but he made havoc of the church, haling men and women to prison, and continued to breathe out threatenings and slaughter against the disciples of the Lord; and had letters of commission from the high priest in his pocket, to seize any of this way at Damascus, and bring them bound to Jerusalem, when Christ met him in the way, and was seen by him: according to his own account, he shut up many of the saints in prison, gave his voice against them when they were put to death, punished them oft in every synagogue, compelled them to blaspheme, and being exceeding mad against them, persecuted them to strange cities; see Act 7:1. This he mentions both for his own abasement and humiliation, and to magnify the grace of God, to which he ascribes all he was, had, and did, as in the next verse.

Gill: 1Co 15:10 - But by the grace of God I am what I am // and his grace which was bestowed on 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 But by the grace of God I am what I am,.... As he was what he was by the grace of God in a private capacity, upon a level with other Christians, being...

But by the grace of God I am what I am,.... As he was what he was by the grace of God in a private capacity, upon a level with other Christians, being a chosen vessel of salvation, not by works, nor on account of faith, or any holiness of his, but by grace; being regenerated, called, sanctified, justified, pardoned, and adopted by it; being a believer in Christ through faith, as a gift of God's grace, and having a good hope of eternal glory the same way; so he was what he was, as a minister of the Gospel, as an apostle, as in that high office purely by the grace of God: he was not made one by men, nor by his education, learning, and industry, nor through any merits of his own, but by the free favour and sovereign will of God, bestowing on him gifts and grace, by which he was qualified for apostleship, and to preach the unsearchable riches of Christ:

and his grace which was bestowed on me was not in vain; by "grace", in the former clause, is meant the good will and free favour of God, from whence all the blessings of goodness arise; here the gifts of grace, particularly such as qualify for the ministry. For what qualifies men for the preaching of the Gospel is not human learning, nor natural parts, nor internal grace, neither separately nor altogether: but peculiar gifts, which lie in an understanding of the Scriptures, and the doctrines of the Gospel, and in an aptitude to explain and teach them to the edification of others: and these gifts are not of nature, nor acquired by art and industry, but are of grace; are gifts freely bestowed by God, and are not in vain, at least should not be; they are not to be wrapped up in a napkin, and hid in the earth; they are not to be neglected, but to be stirred up and improved by prayer, meditation, reading, constant study, and frequent use, as they were by the apostle; and by a divine blessing were not without their use, to the good of souls, and the glory of God. Hence as what he was, so what he had, was by the grace of God, and likewise what he did, as follows:

but I laboured more abundantly than they all; meaning, not the false apostles, who were loiterers, and not labourers, but the true apostles of Christ; not than them all put together, but than anyone of them singly considered; he laboured in the Lord's vineyard, in the word and doctrine, preaching in season and out of season; he travelled over a greater part of the world, preached oftener, and wrote more than any of the rest; was the instrument of converting more souls, and he planted more churches, endured more hardships and sufferings than any of the other apostles;

Yet not I, but the grace of God which was with me; he attributes all to the grace of God, and nothing to himself; it was the grace of God that made him an apostle of Christ, and preacher of the Gospel; it was that which being bestowed on him qualified him for it; it was that which enabled him to labour and toil, to do and suffer all he did, and which gave success to all his ministrations. He is exceedingly careful to magnify the free favour of God, and the gifts of his grace; and means not the grace that was in him, but the grace that was without him, though with him.

Gill: 1Co 15:11 - Therefore whether it were I or they // so we preach // and so ye believed Therefore whether it were I or they,.... By whom Christ was seen first or last, we were all eyewitnesses of him; or whether I am the least, and others...

Therefore whether it were I or they,.... By whom Christ was seen first or last, we were all eyewitnesses of him; or whether I am the least, and others the chief of the apostles; or whether I have laboured more abundantly than they all, this matters not:

so we preach; we agree in our ministry to preach Christ, and him only, and with one heart and mouth assert, that he died, was buried, and rose again the third day:

and so ye believed; these several truths relating to the death, burial, and resurrection of Christ. Thus the apostle, after he had made a digression upon his own character, as one of the witnesses of Christ's resurrection, returns to the subject he set out upon in the beginning of the chapter, in order to lead on to the doctrine of the resurrection of the dead, which he proves by the resurrection of Christ, in the following verses. One of Stephen's copies read, "so we believed"; and so the Ethiopic version seems to have read; see 2Co 4:13.

Gill: 1Co 15:12 - Now if Christ be preached that he arose from the dead // How say some among you that there is no resurrection of the dead Now if Christ be preached that he arose from the dead,.... As he was by the Apostle Paul, when at Corinth, and by all the rest of the apostles elsewhe...

Now if Christ be preached that he arose from the dead,.... As he was by the Apostle Paul, when at Corinth, and by all the rest of the apostles elsewhere.

How say some among you that there is no resurrection of the dead? Who these were is not certain, whether Hymenaeus and Philetus, whose notion this was, were come hither, or any of their disciples; or whether they were some of the followers of Simon Magus and Cerinthus, who denied the resurrection; or rather, whether they were not Jews, and of the sect of the Sadducees, who though they believed in Christ, retained their old principle, that there is no resurrection of the dead, cannot be affirmed: however, it is certain that they were such as were then at Corinth, and went under the Christian name; and it is highly probable were members of the church there; and who not only held this notion privately, but broached it publicly, saying, declaring, affirming, and that openly, before the whole church, what were their opinions and sentiments: it was indeed but some of them, not all that were chargeable with this bad principle, which the apostle asks how, and with what face they could assert, then it had been preached, and so fully proved to them, that Christ was risen from the dead; and if so, then it is out of question that there is a resurrection of the dead; for their notion, as it is here expressed, was not only that there would be no resurrection of the dead, but that there was none, nor had been any: though the apostle's view is also to prove the future resurrection of the dead, and which is done by proving the resurrection of Christ, for his resurrection involves that of his people; for not only the saints rose in, and with Christ, as their head representatively, and which is the sense of the prophecy in Hos 6:2 but because he is their head, and they are members of him, therefore as sure as he the head is risen, so sure shall the members rise likewise; nor will Christ's resurrection, in a sense, be perfect, until all the members of his body are risen: for though the resurrection of Christ, personally considered, is perfect, yet not as mystically considered; nor will it till all the saints are raised, of whose resurrection Christ's is the exemplar and the pledge: their bodies will be raised and fashioned like unto Christ's, and by virtue of union to him, and as sure as he is risen, for he is the firstfruits of them that slept. Besides, as he became incarnate, obeyed, suffered, not for himself, but for his people, so he rose again on their account, and that they dying might rise also; which if they should not, one end at least of Christ's resurrection would not be answered: add to this, that the same power that raised Christ from the dead, can raise others, even all the saints; so that if it is allowed that Christ is raised, it need not be thought incredible that all the dead shall be raised; and particularly when it is observed, that Christ is the efficient, procuring, and meritorious cause of the resurrection from the dead, as well as the pattern and earnest of it.

Gill: 1Co 15:13 - But if there be no resurrection of the dead // then is Christ not risen But if there be no resurrection of the dead,.... If there is no such thing as a resurrection of any, if the thing is not possible, if it never has bee...

But if there be no resurrection of the dead,.... If there is no such thing as a resurrection of any, if the thing is not possible, if it never has been, is, or will be true in fact:

then is Christ not risen. The apostle argues from a general, to a particular; from the general resurrection of the dead, to the particular resurrection of Christ; and from a negation of the one, to a negation of the other; for what does not agree with the whole, does not agree with the part; and what is true of the whole, is true of the part; but if the resurrection of Christ is not true, many are the absurdities that must follow upon it, and which the apostle next enumerates.

Gill: 1Co 15:14 - And if Christ be not risen // then is our preaching vain // and your faith is also vain And if Christ be not risen,.... If this is a truth, and must be taken as granted, as it must be, if there is no resurrection at all: then is our pr...

And if Christ be not risen,.... If this is a truth, and must be taken as granted, as it must be, if there is no resurrection at all:

then is our preaching vain; false, empty, delusory, unprofitable, and useless; not only that part of it which more especially concerns the resurrection of Christ, but even the whole of it; preaching Christ as the Son of God, which was the subject of the apostle's ministry, and which he set out with, is to no purpose, if he is not risen; for one considerable proof of his sonship depends upon his resurrection, which is the declaration of it; for who can believe him to be the Son of God, if he is detained under the power of the grave? one reason why he could not be held of death, and the pains and cords of it, any longer than was necessary, and was his pleasure, was because he was the Son of God, as well as surety of his people, who had paid the whole debt: so the preaching of his incarnation, obedience, sufferings, and death, is of no use and avail, if he has not abolished death, and brought life and immortality to light, first in himself, and then for his people:

and your faith is also vain; either the grace of faith, by which they believed on Christ, or the doctrine of faith; or since this is repeated, 1Co 15:17 the one may be meant here, and the other there. The doctrine of faith they had given their assent to, not only respecting the resurrection of Christ, but any other truth relating to his person and office, must be vain and empty, and without any foundation; even that faith which is one, uniform, harmonious, and consistent, which was once delivered to the saints; which they are to stand fast in, to strive, contend, and fight for, and not part with at any rate, upon any account whatever; and yet this, and the preaching and belief of it, are useless and insignificant things, if Christ is not risen; such wretched absurdities must follow upon the denial of that truth.

Gill: 1Co 15:15 - 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 the dead rise not Yea, and we are found false witnesses of God,.... The apostles were chosen to be witnesses of the resurrection of Christ; he appeared to them, and was...

Yea, and we are found false witnesses of God,.... The apostles were chosen to be witnesses of the resurrection of Christ; he appeared to them, and was seen by them for this purpose; and they were sent into all the world, to bear their testimony to this truth, which they accordingly did: now if Christ is not risen, they have bore a false testimony; and what greater scandal, or a more odious character can be fixed upon a man, than to be a false witness? but God forbid that such an imputation should be fastened upon the holy apostles of Christ, who cannot be thought to have any sinister end in publishing such a falsehood; who were sure on account of declaring it, and abiding by it, to meet with nothing but hatred, reproach, persecution, poverty, and death; but this is not all, nor the worst; for if they are false witnesses, they are false witnesses of God; they are of his suborning; he selected them as witnesses; he must put this lie into their mouths, and send them into the world under his authority to publish it; than which to say nothing can be thought of more blasphemous and execrable; and yet this must follow, upon a denial of the resurrection of Christ:

because we have testified of God that he raised up Christ, whom he raised not up, if so be the dead rise not; it may be read, "we have testified against God", as the Vulgate Latin does; for as it must be bringing a false testimony from God, so it must be bearing a false testimony against him, to say that he raised Christ from the dead, when he is not risen; which must be the case, if there is no resurrection of the dead.

Gill: 1Co 15:16 - For if the dead rise not, then is not Christ raised. For if the dead rise not, then is not Christ raised. This is a repetition of the argument in 1Co 15:13 made partly to show the importance of it, and p...

For if the dead rise not, then is not Christ raised. This is a repetition of the argument in 1Co 15:13 made partly to show the importance of it, and partly to observe other absurdities, following upon the conclusion of it.

Gill: 1Co 15:17 - And if Christ be not raised, your faith is vain // ye are yet in your sins And if Christ be not raised, your faith is vain,.... As before in 1Co 15:14 not only the doctrine of faith, but the grace of faith in Christ; even tha...

And if Christ be not raised, your faith is vain,.... As before in 1Co 15:14 not only the doctrine of faith, but the grace of faith in Christ; even that faith, which is the faith of God's elect; the pure gift of his grace, and the operation of his power; which Christ is the object, author, and finisher of; and which he prays for, that it may not fail; and to which salvation is so often promised in the sacred Scriptures; and yet is vain, than which nothing can be more absurd: it follows,

ye are yet in your sins: in a state of nature and unregeneracy, under the power and dominion of sin, being neither regenerated nor sanctified; for regeneration is owing to the resurrection of Christ from the dead, and is a branch of the power, virtue, and efficacy of it: but if Christ is not risen, there never was, is, or will be any such thing as regeneration and sanctification; things, if ever wrought by the Spirit, are done by him in virtue, and in imitation of the resurrection, as well as the death of Christ: moreover, if Christ is not risen, his people are under the guilt of their sins; there is no expiation nor remission of them, nor justification from them; for though he was delivered as a sacrifice to atone for their offences, and his blood was shed to obtain the forgiveness of their sins, yet he must be raised again for their justification, and be exalted as a Prince and a Saviour, as to give repentance, so remission of sins, or they will never enjoy these blessings; for notwithstanding his sufferings and death, if he lies under the power of the grave, they must remain under the power and guilt of sin, and be liable to everlasting punishment for it.

Gill: 1Co 15:18 - Then they also which are fallen asleep in Christ // are perished Then they also which are fallen asleep in Christ,.... That is, who are dead, and have died in Christ: death is often represented by a sleep, and that ...

Then they also which are fallen asleep in Christ,.... That is, who are dead, and have died in Christ: death is often represented by a sleep, and that more than once in this chapter; and doubtless with a view to the resurrection, which will be an awaking out of it, since it will not be perpetual: some understand this of such only who were fallen asleep, or died martyrs for the sake of Christ and his Gospel; as Stephen, James the brother of John, and others; but rather it designs all such as die in Christ, in union with him, whether in the lively exercise of faith, or not; of whom it must be said, if Christ is not risen, that they

are perished: soul and body; for if there is no reason to believe the resurrection of the dead, there is no reason to believe the immortality of the soul, or a future state, but rather that the soul perishes with the body, and that there is no existence after death: though should it be insisted on that the soul survives, and shall live without the body to all eternity, it must be in a state of misery, if Christ is not risen, because it must be in its sins; and neither sanctified nor justified, and consequently cannot be glorified, so that the whole may be said to be perished; the body perishes in the grave, the soul in hell; but God forbid that this should be said of those, who have either died for Christ, or in him: can it be that any that are in Christ, that are united to him, one body and spirit with him, should ever perish? or those that are asleep in him be lost? no, those that sleep in Jesus, will God bring with him at the last day, who shall be for ever with him, and for ever happy.

Gill: 1Co 15:19 - If in this life only we have hope in Christ // we are of all men the most miserable If in this life only we have hope in Christ,.... The object of a believer's hope is not any creature, man, or angel; nor any creature enjoyment, as go...

If in this life only we have hope in Christ,.... The object of a believer's hope is not any creature, man, or angel; nor any creature enjoyment, as gold and silver; nor any creature righteousness, moral, legal, and civil; nor any external privilege, or profession of religion; but Christ alone as a surety, Saviour, and Redeemer; his person, blood, righteousness, sacrifice, and fulness: and what they hope for in him are, all grace, and the supplies of it; the forgiveness of their sins, the justification of their persons, eternal life and salvation; grace here, and glory hereafter; for all which they have great reason and encouragement to hope in him; but if their hope in him was only in this life, or whilst this life lasts; if they had not hope in death, that they should live again, and after death for the resurrection of their bodies; or if they hoped in Christ only for the things of this life, or as the Arabic version renders it, "if we from Christ, and by him, expect happiness in this world only"; if our hope in him is bounded with this life, and confined to the things of it, and does not reach to the things of another life, the things of eternity, the invisible glories of another world, to be enjoyed in soul and body;

we are of all men the most miserable; which may have respect not only to the apostles, though eminently true of them, who had little of the comforts of this life, being continually exposed to hardships and persecution for the sake of Christ; were set forth as a spectacle to angels and men; were accounted the filth of the world, and the offscouring of all things; and suffered many indignities, and great reproach and affliction, and that for asserting the doctrine of the resurrection of the dead; but is also true of all others that hope in Christ, and believe in him; for these not only deny themselves the pleasures, honours, and profits of this world, but are exposed continually to the hatred, reproach, and persecution of it; they are chastised by God as other men are, that they may not be condemned with the world, and yet they must be condemned, if Christ is not risen; they are harassed and distressed by Satan, who follows them with his temptations and suggestions, which are so many fiery darts, which give them great pain and uneasiness, when others are unmolested by him; they groan under a body of sin they carry about with them, and desire and long to be unclothed, that they might be clothed upon with glory and immortality; and yet these very desires and earnest longings after a blessed eternity do but add to their misery, if there is no foundation for them, and they will at last be frustrated: these are the sad conclusions, and wretched absurdities that must follow, upon the denial of the resurrection of the dead, and of Christ.

Gill: 1Co 15:20 - But now is Christ risen from the dead // and became the firstfruits of them that slept But now is Christ risen from the dead,.... As was before proved by ocular testimonies, and before preached and asserted; and now reassumed and conclud...

But now is Christ risen from the dead,.... As was before proved by ocular testimonies, and before preached and asserted; and now reassumed and concluded, from the glaring contradictions, and dreadful absurdities that follow the denial of it:

and became the firstfruits of them that slept; who were already fallen asleep; respecting chiefly the saints that died before the resurrection of Christ; and if Christ was the firstfruit of them, there is no difficulty of conceiving how he is the firstfruits of those that die since. The allusion is to the firstfruits of the earth, which were offered to the Lord: and especially to the sheaf of the firstfruits, which was waved by the priest before him, Deu 26:2 and to which Christ, in his resurrection from the dead, is here compared. The firstfruits were what first sprung out of the earth, were soonest ripe, and were first reaped and gathered in, and then offered unto the Lord; so Christ first rose from the dead, and ascended to heaven, and presented himself to God; as the representative of his people; for though there were others that were raised before him, as the widow of Sarepta's son by Elijah, the Shunammite's son by Elisha, and the man that touched the prophet's bones when put into his grave, and Jairus's daughter, the widow of Naam's son, and Lazarus by Christ; yet as these did not rise by their own power, so only to a mortal life: but Christ, as he raised himself by his own power, so he rose again to an immortal life, and was the first that ever did so; he was the first to whom God showed, and who first trod this path of life. The firstfruits were the best, what was then ripest, and so most valuable; Christ is the first, and rose the first in dignity, as well as in time; he rose as the head of the body, as the firstborn, the beginning, that in all things he might have, and appear to have, as he ought to have, the pre-eminence. The firstfruits sanctified the rest of the harvest, represented the whole, gave right to the ingathering of it, and ensured it; Christ by lying in the grave, and rising out of it, sanctified it for his people, and in his resurrection represented them; they rose with him, and in him; and their resurrection is secured by his; because he lives, they shall live also. The firstfruits were only such, and all this to the fruits of the earth, that were of the same kind with them, not to tares and chaff, to briers and thorns; so Christ, in rising from the dead, is only the firstfruits of the saints; of such as are the fruits of his death and of his grace, who have the fruits of his Spirit in them, and are filled with the fruits of righteousness by him; just as he is the firstborn from the dead, with respect to the many brethren, whom he stands in the relation of a firstborn: once more, as the allusion is particularly to the sheaf of the firstfruits, it is to be observed, that that was waved before the Lord, the morrow after the sabbath, Lev 23:11 which, as the Jews f interpret, was the morrow after the first good day, or festival of the passover; the passover was on the fourteenth day of the month; the festival, or Chagiga, on the fifteenth, and which, in the year that Christ suffered, was a sabbath day also; and the morrow after that, the sheaf of the firstfruits was waved; now Christ suffered on the passover, rested in the grave on the seventh day sabbath, and on the morrow after that, rose from the dead, the very day that the first fruits were offered to the Lord: so that the allusion and phrase are very appropriately used by the apostle.

Gill: 1Co 15:21 - For since by man came death // by man came also the resurrection of the dead For since by man came death,.... The first man, by sin, was the cause of death; of its coming into the world, and upon all men, by which corporeal dea...

For since by man came death,.... The first man, by sin, was the cause of death; of its coming into the world, and upon all men, by which corporeal death is here meant; though the first man also by sin brought a moral death, or a death in sin on all his posterity; and rendered them liable to an eternal death, which is the just wages of sin; but since the apostle is treating of the resurrection of the body, a bodily death seems only intended:

by man came also the resurrection of the dead; so God, in his great goodness and infinite wisdom has thought fit, and he has so ordered it, that it should be, that as the first man was the cause of, and brought death into the world, the second man should be the cause of the resurrection of life. Christ is the meritorious and procuring cause of the resurrection of his people; he by dying has abolished death; and by rising from the dead has opened the graves of the saints, and procured their resurrection for them, obtained for them a right unto it, and made way for it: and he is the pattern and exemplar, according to which they will be raised; their vile bodies will be fashioned, and made like to his glorious body; and whereas both in life and in death they bear the image of the first and earthly man, in the resurrection they will bear the image of the second and heavenly one: he also will be the efficient cause of the resurrection; all the dead will be raised by his power, and at the hearing of his voice; though the saints only will be raised by him, in virtue of their union to him, and interest in him, being members of his body, of his flesh, and of his bones.

Gill: 1Co 15:22 - For as in Adam all die // even so in Christ shall all be made alive For as in Adam all die,.... The apostle here shows who he meant in the former verse, by the one man the cause of death, and by the other the author of...

For as in Adam all die,.... The apostle here shows who he meant in the former verse, by the one man the cause of death, and by the other the author of the resurrection of the dead, and that he intended Adam and Christ; all men were in Adam seminally, as the common parent of human nature, in such sense as Levi was in the loins of Abraham when Melchizedek met him, and in him paid tithes unto him; and they were all in him representatively, he being the federal head of all his posterity, and so a type and figure of Christ that was to come; and being in him, they all sinned in him, and so died in him, the sentence of death passed on them in him; they became subject to a corporeal death, which has ever since reigned over mankind, even over infants, such who have not sinned after the similitude of his transgression; this was the doctrine of the Jewish church; See Gill on Rom 5:12, to which may be added one testimony more; says g one of their writers,

"by the means of the first Adam נקנסה מיתה לכל, "death was inflicted by way of punishment on all":''

even so in Christ shall all be made alive: not made spiritually alive, for Christ quickens whom he will; not all in this sense, some die in their sins; nor are all entitled to an eternal life; for though Christ has a power to give it, yet only to those whom the Father has given to him; it is true indeed, that all that are in Christ, chosen in him and united to him, are made alive by him, and have the gift of eternal life through him; but the apostle is not speaking of such a life, but of a corporeal one: to be quickened or made alive, is with the Jews, and other eastern nations, a phrase of the same signification with being raised from the dead, and as the context here shows; and not to be understood of the resurrection of all men, for though there will be a resurrection of the just and unjust, yet the one will be the resurrection of life, and the other the resurrection of damnation; now it is of the former the apostle here speaks, and expresses by being made alive: and the sense is, that as all that were in Adam, all that belonged to him, all his natural seed and posterity, all to whom he was a federal head, died in him, became mortal, and subject to death through him; so all that are in Christ, that belong to him, who are his spiritual seed and offspring, to whom he is a covenant head, and representative, shall be raised to an immortal life by him; or as all the elect of God died in Adam, so shall they all be quickened, or raised to life in and by Christ.

Gill: 1Co 15:23 - But every man in his own order // Christ the firstfruits // afterwards they that are Christ's // at his coming But every man in his own order,.... Not of time, as if the saints that lived in the first age of the world should rise first, and then those of the ne...

But every man in his own order,.... Not of time, as if the saints that lived in the first age of the world should rise first, and then those of the next, and so on to the end of the world; nor of dignity, as that martyrs should rise first in the order of martyrs, and preachers of the word in the order of preachers, and private Christians in the order and rank of private Christians; or of age, as the elder first, and then the younger; or of state and condition, as married persons in the order of married persons, and virgins in the order of virgins; these are all foreign from the sense of the words; the order regarded is that of head and members, the firstfruits and the harvest. There seems to be an allusion to the ranging and marshalling of the Israelites, everyone by his "own standard"; which both the Targums of Onkelos and Jonathan render על טקסיה, "by or according to his own order": and so the Septuagint κατα ταγμα, the word here used; and the sense is, that every man shall be raised from the dead, according to the head under which he is ranged and marshalled. Christ the head is risen first; next all those that are under him, as an head, will rise from the dead; the dead in Christ will rise first; and then a thousand years after that, those who are only in their natural head, by whom death came to them, and have lived and died in a natural estate, will rise last; but as the apostle is only upon the resurrection of the saints, he carries the account and observes the order no further than as it concerns Christ and his people:

Christ the firstfruits; he rose first in order of time, dignity, causality and influence; See Gill on 1Co 15:20.

afterwards they that are Christ's; not immediately after; for now almost two thousand years are elapsed since the resurrection of Christ, and yet the saints are not raised; and how many more years are to run out before that, is not to be known; but as there was an interval between the firstfruits, and the ingathering of the harvest; so there is a considerable space of time between the resurrection of Christ as the firstfruits, and the resurrection of his people, which will be the harvest; and that will be at the end of the world, according to Mat 13:39 the persons who shall rise first and next after Christ, are they that are his; who were chosen in him before the foundation of the world, and were given to him by his Father as his spouse, his children, his sheep, his portion, and his jewels; who were purchased and redeemed by his blood, are called by his grace and regenerated by his Spirit, and who give up themselves to him, and are possessed by him: and the interest that Christ has in them here expressed, carries in it a strong argument of their resurrection; which may be concluded from their election in Christ, which can never be made void; from the gift of their whole persons to Christ by his Father, with this declaration of his will, that he should lose nothing of them, but raise it up at the last day; from his redemption of their bodies as well as their souls; from the union of both unto him; and from the sanctification of both, and his Spirit dwelling in their mortal bodies as well as in their souls: the time when they will be raised by Christ is,

at his coming; at his second and personal coming at the last day; then the dead in Christ will rise first, and immediately; and he will judge the quick and dead, those that will be found alive, and those that will be then raised from the dead: when this will be no man knows; yet nothing is more certain, than that Christ will come a second time; and his coming will be speedy and sudden; it will be glorious and illustrious, and to the joy and salvation of his people; since their bodies will then be raised and reunited to their souls, when they, soul and body, shall be for ever with the Lord. The Vulgate Latin reads the words thus, "they that are Christ's, who have believed in his coming"; both in his first and second coming; but there is nothing in the Greek text to encourage and support such a version and sense.

Gill: 1Co 15:24 - 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 Then cometh the end,.... Or "after that the end", the end of all things; either at the close of the thousand years, when the wicked dead will be raise...

Then cometh the end,.... Or "after that the end", the end of all things; either at the close of the thousand years, when the wicked dead will be raised last, and the final state of all men will openly take place; the end of the righteous will be peace and everlasting joy, and an uninterrupted communion with Christ, and enjoyment of life eternal, of the ultimate glory, and consummate happiness in soul and body; and the end of the wicked will be destruction and death, everlasting punishment in hell, where will be weeping, wailing, and gnashing of teeth for evermore: or at the beginning of the thousand years; immediately upon Christ's second and personal coming, will be the end of the world; the heavens shall pass away, the elements shall melt, and the earth and all its works be burnt up; though these shall not be annihilated or destroyed, as to their being and substance, but only as to their present form and qualities; they shall be renewed, out of them shall arise new heavens, and a new earth, whereon righteous persons, and only righteous persons, will dwell, even all the righteous that will be raised at Christ's coming, or shall then be bound alive, where they shall reign with him during the thousand years; and then there wilt be an end of preaching the Gospel, and of administering ordinances, there being no more elect souls to be gathered in; nor will saints stand in need of edification and comfort from such means; then will also be the end, the accomplishment of all the purposes, promises, and prophecies of God, relating to the state and condition of his church and people in all the periods of time, and to their complete glory and happiness; the number of God's elect in regeneration, sanctification, and glorification will now be complete, the saints will be all perfected, and the church be as a bride prepared and adorned for her husband; and their salvation in soul and body consummate, there wilt be nothing wanting; then that which is perfect will be come, their bodies being raised and reunited to their souls, and both with the Lord: so the word "end" denotes the accomplishment, completion, and perfection of things; see Luk 22:37. Moreover, there will now be an end of all sin and sorrow of the saints; of all troubles and afflictions, inward or outward, and of death itself; and also of the kingdom of Christ, in its present form and manner of administration: the kingdom or church of Christ will not consist then of nominal and real Christians, of foolish and wise virgins, hypocrites and saints, but only of the latter; nor will it be governed by such laws and ordinances as now; nor will these be in the hands of such officers, as pastors and teachers, as at present, who are appointed to explain, enforce, and execute them: and this end of all things at the coming of Christ, will be

when he shall have delivered up the kingdom to God, even the Father; not the kingdom of nature, which he has as the Son of God, as God equal with the Father, in right of nature, and upon the foot of creation, all being made by him; and which kingdom reaches to all creatures, angels, and men; this he did not receive from his Father, nor is he in it subordinate to him, but rules and works conjunctly with him in it; nor is he accountable to him in the administration of it; nor will he ever deliver it up to him: nor the kingdom of glory, which was prepared for the saints from the foundation of the world, is freely given to them by their Father, which they are called unto, and have a meetness for it, and a right unto it; this Christ has in his hands for them, and will not deliver it up to his Father, but introduce the heirs of it into it, quickly upon his coming; but the mediatorial kingdom is here meant, the kingdom of saints, over which Christ is appointed and set as King; even the whole church and general assembly of the firstborn, written in heaven. These were all given to Christ, put into his hands, and made his care and charge by his Father; and he undertook to preserve, protect, and save them; and had, as Mediator, all power in heaven and in earth, and everything subservient to support his kingdom and interest as such, given him; and he has been from the beginning of the world ruling in the midst of his enemies, subduing the people under him, and causing his people in the day of his power to be willing to serve him; writing his laws in their hearts, putting his Spirit within them, to cause them to walk in his statutes and keep his judgments; saving them out of the hands of their enemies, protecting and keeping them in safety, and providing every good thing for them; and continually delivering one or another of them from the power of darkness, and translating them into his own kingdom; and now having completed the number of them, in whose hearts he has reigned by his Spirit and grace, he will deliver them up to the Father from whom he received them; even everyone of them; all the children he gave unto him, and all of them; their bodies as well as their souls being now raised from the dead, as it was his Father's declared will they should be, when he gave them to him; and they will be delivered up and presented by him to his Father, perfectly holy, entirely faultless, and without spot or wrinkle, or any such thing: and now this does not suppose that he will then cease to reign over his church and people; for, as the Father is the everlasting King, and reigned in and over the church, whilst this kingdom was in the hands of Christ, so Christ will continue to reign over it, when he shall have delivered it to the Father; he will no more cease to reign then, than the Father does, during the present administration of the government of the church; Christ will then be so far from ceasing to reign, that he will reign more visibly and gloriously than ever, though in a different manner to what he does now; now he rules over his people in the midst of his enemies, but then he will rule in the midst of his saints; now he reigns in their hearts by his Spirit, and through the use of the word and ordinances, but then he will reign in person among them, displaying the glory of his majesty, without the use of such means, signs, and symbols. Nor does this imply any inferiority in Christ, as God, to the Father; since this is to be understood of him as Mediator, who as such is the Father's servant, and a righteous and faithful one he is, who will give a good account of the persons committed to his care and government, and of his administration; and in which sense it will be allowed the Father is greater than he; but this no way militates against his proper deity, and equality with the Father. The Ethiopic version, contrary to all copies and other versions, reads, "when God the Father shall have delivered up his own kingdom". The Jews h speak of

"ten kings that have ruled, from one end of the world to another; the first King is the holy and blessed God, the second Nimrod, the third Joseph, the fourth Solomon, the fifth Ahab, the sixth Nebuchadnezzar, the seventh Cyrus, the eighth Alexander the Macedonian, the ninth will be the King Messiah, according to Dan 2:35 and of the tenth King they say, "then shall the kingdom return to its author"; or to him that was the first King, and he shall be the last; as is said, Isa 44:6.''

and this will be,

when he shall have put down all rule, and all authority and power; which since it is expressed in such universal terms, may very well be thought to reach to, and include all sort of rule, authority, and power whatever; when this time and state of things take place, all civil rule, authority, and power, will cease; even that which is now of God, and to which we are to be subject for the Lord's sake, and for conscience sake; and which is now encouraged and supported by Christ, by whom kings reign, and princes decree justice; this will be pulled down and utterly destroyed by him, the stone cast out of the mountain without hands; when the kingdom and the greatness of it will be given to him and to his saints; when the kings and princes of the earth will be no more, have no more rule and authority among men, but be upon a level with the meanest peasants, and shall be brought to the tribunal of Christ, and be judged by him: then also will all ecclesiastical rule, authority, and power be laid aside; there will be no more apostles, prophets, evangelists, nor bishops, elders, pastors, and teachers; who are now set over the churches in the Lord, to rule them according to the laws of Christ, by ministering the word faithfully, and administering the ordinances truly; and to whom when they rule well, subjection and honour are due; but all this will be no more, when the end comes, and the kingdom is delivered to the Father: nor will there be any more domestic, or family rule and government, as of the husband over the wife, the parent over the child, or the master over the servant; all will be upon an equal foot: nor any angelical authority and power, which angels may now exercise under God, over kingdoms, provinces, states, or particular persons: and especially all diabolical rule, authority, and power will be abolished, which Satan has usurped, or has been given him by men, as the god of this world; he, the prince of the world, was cast out through Christ's death, and by the preaching of the Gospel in the Gentile world; his principalities and powers were then spoiled and triumphed over; though he has still retained some sort and show of government, but then there will not be the least appearance of any; during the thousand years he will be cast into and shut up in the bottomless pit, and not suffered to go out and deceive the nations any more; and at the end thereof, though he will make one and his last onset, on the city of the saints, it will be fruitless, and he and all his shall be cast into the lake of fire and brimstone, and there lie in torment for ever and ever: not the persons of these several powers shall be destroyed, but they shall be divested of the power and authority which they now have, either by right or usurpation.

Gill: 1Co 15:25 - For he must reign // till he hath put all enemies under his feet For he must reign,.... That is, Christ must reign; he is set as King over God's holy hill of Zion; he is King of saints; he is made and declared to be...

For he must reign,.... That is, Christ must reign; he is set as King over God's holy hill of Zion; he is King of saints; he is made and declared to be both Lord and Christ; he is exalted at the right hand of God as a Prince, where he sits and rules and reigns; and his sitting at God's right hand is here explained by his reigning, for reference is had to Psa 110:1 he must reign because it is the unalterable will, and unchangeable decree and purpose of God, that he should reign; and because he has promised it, and prophesied of it; and because the state and condition of his people require it, who otherwise could not be saved, nor dwell safely: and so he must and will,

till he hath put all enemies under his feet; and made them his footstool; meaning either all the elect of God, who in a state of nature are enemies in their minds, by wicked works, to himself and to his Father; whom he conquers by his grace, subdues their rebellious wills, of enemies makes them friends, brings them to his feet, and to a subjection to his sceptre, to his Gospel and ordinances; and he must reign till he has brought every elect soul into such an obedience to himself: or rather antichrist and his followers, and all wicked and ungodly men, with Satan and his angels; who will be destroyed with the breath of his mouth, and the brightness of his coming; and will be cast down by him into hell, and there be ever objects of his wrath and vengeance: and till all this is done he must reign; not that he shall cease to reign afterwards, but that he shall reign notwithstanding these enemies of his and his people, who would not have him to reign over them; and will reign until they are subdued or destroyed; and when they are entirely vanquished and overcome, who can doubt of his reigning then? or what, or who will there be to hinder it? The Alexandrian copy, and others, read, "his enemies"; and so do the Syriac and Ethiopic versions.

Gill: 1Co 15:26 - The last enemy that shall be destroyed is death. The last enemy that shall be destroyed is death. Not eternal death; for though that is abolished by Christ with respect to his own people, who shall n...

The last enemy that shall be destroyed is death. Not eternal death; for though that is abolished by Christ with respect to his own people, who shall never be hurt by it, and over whom it shall have no power; yet the wicked will always be subject to it, and under the dominion of it: but a corporeal one is here meant; which is an enemy, the fruit, effect, and wages of sin; the penalty and curse of the law; is contrary to human nature, and destructive of the work of God's hands: it is, indeed, through the blood, righteousness, and sacrifice of Christ, become the friend of his people; it is disarmed of its sting, and ceases to be a penal evil; it is the saints' passage to glory, what frees them from the troubles of this world, and is their way to the joys of another; but yet in itself is formidable to nature, and disagreeable to it: and it is the last enemy; it is so both in its rise and duration; it appeared as an enemy last; Satan was the first enemy of mankind, who attacked, tempted, and ruined the first parents of human nature, and all their posterity in them; and by this means, sin, the next enemy, came into the world of men; and, last of all, death, with its numerous train of calamities, either going before, attending, or following of it: and as it was the last enemy that came into the world, it is the last that will go out of it; for when the saints are rid of Satan, and clear of sin, they will remain in the grave under the power of a corporeal death till the resurrection, and then that will be "destroyed": for the saints will be raised to an immortal life, never to die more, and to an enjoyment of everlasting life, in the utmost glory and happiness; and though the wicked when they rise, they will rise to damnation, to shame and contempt, yet their worm will never die, nor their fire be quenched; they will always live, though in torment, there will be no more corporeal death, neither among the righteous nor the wicked; it will be utterly abolished: and thus the apostle, though he seems to digress from his subject awhile, by relating the several things which will either immediately or quickly follow the second coming of Christ; yet at the same time has it in view, and proves the doctrine of the resurrection of the dead, which must needs be, or death cannot be said to be destroyed, and by degrees returns to his subject again.

buka semua
Tafsiran/Catatan -- Catatan Ayat / Catatan Kaki

NET Notes: 1Co 15:1 Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.

NET Notes: 1Co 15:3 Grk “among (the) first things.”

NET Notes: 1Co 15:4 Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom ...

NET Notes: 1Co 15:6 The verb κοιμάω (koimaw) literally means “sleep,” but it is often used in the Bible as a euphemism for death...

NET Notes: 1Co 15:8 One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrwma) refers to a premature birth, a miscarriage...

NET Notes: 1Co 15:12 Grk “that he has been raised from the dead.”

NET Notes: 1Co 15:18 See the note on the word “asleep” in 15:6. This term is also used in v. 20.

NET Notes: 1Co 15:21 Or “through a human being” (a reference to Jesus Christ).

NET Notes: 1Co 15:23 Grk “then those who belong to Christ, at his coming.”

NET Notes: 1Co 15:24 Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.

Geneva Bible: 1Co 15:1 Moreover, ( 1 ) brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye (...

Geneva Bible: 1Co 15:2 By which also ye are saved, if ye keep in memory what I preached unto you, ( b ) unless ye have believed in vain. ...

Geneva Bible: 1Co 15:5 And that he was seen of Cephas, then of the ( c ) twelve: ( c ) Of those twelve picked and chosen apost...

Geneva Bible: 1Co 15:6 After that, he was seen of above five hundred brethren at ( d ) once; of whom the greater part remain unto this present, but some are...

Geneva Bible: 1Co 15:8 ( 2 ) And last of all he was seen of me also, as of one born out of due time. ( 2 ) He maintains along ...

Geneva Bible: 1Co 15:12 ( 3 ) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? ...

Geneva Bible: 1Co 15:13 ( 4 ) But if there be no resurrection of the dead, then is Christ not risen: ( 4 ) The second by an abs...

Geneva Bible: 1Co 15:14 ( 5 ) And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain. ( 5 ) Th...

Geneva Bible: 1Co 15:16 ( 6 ) For if the dead rise not, then is not Christ raised: ( 6 ) He repeats the same argument taken fro...

Geneva Bible: 1Co 15:17 And if Christ be not raised, your faith [is] vain; ( 7 ) ye are ( e ) yet in your sins. ( 7 )...

Geneva Bible: 1Co 15:18 ( 8 ) Then they also which are fallen asleep in Christ are perished. ( 8 ) Secondly, unless it is certa...

Geneva Bible: 1Co 15:19 ( 9 ) If in this life only we have hope in Christ, we are of all men most miserable. ( 9 ) The third ar...

Geneva Bible: 1Co 15:20 ( 10 ) But now is Christ risen from the dead, ( 11 ) [and] become the ( f ) firstfruits of them that slept. ...

Geneva Bible: 1Co 15:21 ( 12 ) For since by man [came] death, by man [came] also the resurrection of the dead. ( 12 ) Another c...

Geneva Bible: 1Co 15:22 For as in Adam all die, even so in Christ shall all be ( g ) made alive. ( g ) Will rise by the power o...

Geneva Bible: 1Co 15:23 ( 13 ) But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. ( ...

Geneva Bible: 1Co 15:24 ( 14 ) Then [cometh] the ( h ) end, when he shall have delivered up the kingdom to God, even the Father; when he shall hav...

Geneva Bible: 1Co 15:25 For he must reign, till he hath put all enemies ( k ) under his feet. ( k ) Christ is considered here a...

Geneva Bible: 1Co 15:26 The ( l ) last enemy [that] shall be destroyed [is] death. ( l ) The conclusion of the argument, which ...

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Tafsiran/Catatan -- Catatan Rentang Ayat

Maclaren: 1Co 15:3-4 - A Libation To Jehovah The Power Of The Resurrection I delivered unto you first of all that which I also received, how that Christ died for our ...

Maclaren: 1Co 15:6 - A Libation To Jehovah Remaining And Falling Asleep After that He was seen of above five hundred brethren at once; of whom the greater part rema...

Maclaren: 1Co 15:10 - A Libation To Jehovah Paul's Estimate Of Himself By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain,'...

Maclaren: 1Co 15:11 - A Libation To Jehovah The Unity Of Apostolic Teaching Whether it were I or they, so we preach, and so ye believed.'--...

Maclaren: 1Co 15:20 - A Libation To Jehovah The Certainty And Joy Of The Resurrection But now is Christ risen from the dead … the first fruits of them that slep...

MHCC: 1Co 15:1-11 - --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...

MHCC: 1Co 15:12-19 - --Having shown that Christ was risen, the apostle answers those who said there would be no resurrection. There had been no justification, or salvatio...

MHCC: 1Co 15:20-34 - --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, ...

Matthew Henry: 1Co 15:1-11 - -- 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 ...

Matthew Henry: 1Co 15:12-19 - -- 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:...

Matthew Henry: 1Co 15:20-34 - -- In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ, I. On the res...

Barclay: 1Co 15:1-11 - "THE RISEN LORD" Paul is recapitulating the good news which he first brought to the Corinthians. It was not news which he had invented but news which had first bee...

Barclay: 1Co 15:12-19 - "IF CHRIST BE NOT RAISED" Paul attacks the central position of his opponents at Corinth. They said flatly, "Dead men do not rise again." Paul's answer is, "If you take u...

Barclay: 1Co 15:20-28 - "THE FIRST-FRUITS OF THOSE THAT SLEEP" This again is a very difficult passage because it deals with ideas which are strange to us. It speaks of Christ as "the first-fruits of the...

Constable: 1Co 7:1--16:13 - --III. Questions asked of Paul 7:1--16:12 The remainder of the body of...

Constable: 1Co 15:1-58 - --F. The resurrection of believers ch. 15 ...

Constable: 1Co 15:1-11 - --l. The resurrection of Jesus Christ 15:1-11 Paul b...

Constable: 1Co 15:12-34 - --2. The certainty of resurrection 15:12-34 ...

Constable: 1Co 15:12-19 - --The negative alternative 15:12-19 Paul first appe...

Constable: 1Co 15:20-28 - --The positive reality 15:20-28 Paul turned next to...

College: 1Co 15:1-58 - --1 CORINTHIANS 15 VIII. MISUNDERSTANDING OF BELIEVERS' RESURRECT...

McGarvey: 1Co 15:1 - --[The response in this section also is rather to a condition of the church than to a question. In the eyes of the Greeks the body was the prison-hou...

McGarvey: 1Co 15:2 - --by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain . [or without cause. In these two...

McGarvey: 1Co 15:3 - --For I delivered unto you first of all [as a matter of primary importance: see 1Co 2:3-4...

McGarvey: 1Co 15:4 - --and that he was buried [and this also was according to the Scriptures -- Isa 53:9]; ...

McGarvey: 1Co 15:5 - --and that he appeared to Cephas [Luk 24:34]; then to the twelve [...

McGarvey: 1Co 15:6 - --then he appeared to above five hundred brethren at once, of whom the greater part remain [among the living] until now [and hence are ...

McGarvey: 1Co 15:7 - --then he appeared to James [This was the one called "the brother of our Lord," and "James the just." Though Paul speaks of him as an apostle ...

McGarvey: 1Co 15:8 - --and last of all, as to the child untimely born, he appeared to me also . [Act 9:5 ; ...

McGarvey: 1Co 15:9 - --For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God . [Comp. ...

McGarvey: 1Co 15:10 - --But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all...

McGarvey: 1Co 15:11 - --Whether then it be I or they, so we preach, and so ye believed . [Paul recognizes the tardiness of his belief on the Lord and the lateness o...

McGarvey: 1Co 15:12 - --Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead?...

McGarvey: 1Co 15:13 - --But if there is no resurrection of the dead, neither hath Christ been raised:...

McGarvey: 1Co 15:14 - --and if Christ hath not been raised, then is our preaching vain, your faith also is vain . [The resurrection of Christ was the very heart of ...

McGarvey: 1Co 15:15 - --Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dea...

McGarvey: 1Co 15:16 - --For if the dead are not raised, neither hath Christ been raised:...

McGarvey: 1Co 15:17 - --and if Christ hath not been raised, your faith is vain; ye are yet in your sins . [unjustified -- ...

McGarvey: 1Co 15:18 - --Then they also that are fallen asleep in Christ have perished ....

McGarvey: 1Co 15:19 - --If we have only hoped in Christ in this life, we are of all men most pitiable . [2Co 1:5-9...

McGarvey: 1Co 15:20 - --But now hath Christ been raised from the dead, the firstfruits of them that are asleep ....

McGarvey: 1Co 15:21 - --For since by man came death, by man came also the resurrection of the dead ....

McGarvey: 1Co 15:22 - --For as in Adam all die [Gen 3:1], so also in Christ shall all be made alive ....

McGarvey: 1Co 15:23 - --But each in his own order [literally, cohort, regiment, or military division]: Christ the firstfruits; then they that are Christ's, at hi...

McGarvey: 1Co 15:24 - --Then cometh the end [the apostle does not mean to say that this end comes immediately after the resurrection, but that it is next in order o...

McGarvey: 1Co 15:25 - --For he must reign, till he hath put all his enemies under his feet . [Eph 1:20-22...

McGarvey: 1Co 15:26 - --The last enemy that shall be abolished is death . [2Ti 1:10 ; ...

Lapide: 1Co 15:1-58 - --CHAPTER 15 SYNOPSIS OF THE CHAPTER He proves the re...

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Tafsiran/Catatan -- Lainnya

Evidence: 1Co 15:6 " The fact that Abraham Lincoln was born, became president, or was assassinated cannot be proven using scientific methods. To be ‘scientific’ it m...

Evidence: 1Co 15:10 " There is nothing but God’s grace. We walk upon it; we breathe it; we live and die by it; it makes the nails and axles of the universe." Robert L....

Evidence: 1Co 15:14 If Jesus Christ didn’t rise from the tomb, then the Bible is a fraud and any hope of resurrection is therefore in vain. However, God has given us i....

Evidence: 1Co 15:17 "How can anyone lose who chooses to become a Christian? If, when he dies, there turns out to be no God and his faith was in vain, he has lost nothi...

Evidence: 1Co 15:22 QUESTIONS & OBJECTIONS " If God is perfect, why did He make an imperfect creation?" The Bible tells us that the Genes...

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Pendahuluan / Garis Besar

Robertson: 1 Corinthians (Pendahuluan Kitab) First Corinthians From Ephesus a.d. 54 Or 55 By Way of Introduction It would be a hard-boiled critic today...

JFB: 1 Corinthians (Pendahuluan Kitab) The AUTHENTICITY of this Epistle is attested by CLEMENT OF ROME [First Epistle to the Corinthians, 47], POLYCARP [Epistle to the Philippians, 11], ...

JFB: 1 Corinthians (Garis Besar) THE INSCRIPTION; THANKSGIVING FOR THE SPIRITUAL STATE OF THE CORINTHIAN CHURCH; REPROOF OF PARTY DIVISIONS: HIS OWN METHOD OF PREACHING ONLY ...

TSK: 1 Corinthians 15 (Pendahuluan Pasal) Overview 1Co 15:1, By Christ’s resurrection, ...

Poole: 1 Corinthians 15 (Pendahuluan Pasal) CORINTHIANS CHAPTER 15 ...

MHCC: 1 Corinthians (Pendahuluan Kitab) The Corinthian church contained some Jews, but more Gentiles, and the apostle had to contend with the superstition of the one, and the sinful condu...

MHCC: 1 Corinthians 15 (Pendahuluan Pasal) (1Co 15:1-11) The apostle proves the resurrection of Christ from the dead....

Matthew Henry: 1 Corinthians (Pendahuluan Kitab) An Exposition, with Practical Observations, of The First Epistle of St. Paul to the Corinthians Corinth was a principal city of Greec...

Matthew Henry: 1 Corinthians 15 (Pendahuluan Pasal) In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our...

Barclay: 1 Corinthians (Pendahuluan Kitab) A GENERAL INTRODUCTION TO THE LETTERS OF PAUL The Letters Of Paul There is no more interesting body of document...

Barclay: 1 Corinthians 15 (Pendahuluan Pasal) Jesus' Resurrection And Ours (1Cor 15) 1Cor 15 is both one of the greatest and one of the most difficult chapters in the New...

Constable: 1 Corinthians (Pendahuluan Kitab) Introduction Historical Background ...

Constable: 1 Corinthians (Garis Besar) Outline I. Introduction ...

Constable: 1 Corinthians 1 Corinthians Bibliography Ada...

Haydock: 1 Corinthians (Pendahuluan Kitab) THE FIRST EPISTLE OF ST. PAUL, THE APOSTLE, TO THE CORINTHIANS. INTRODUCTION. Corinth was the capital of Achaia...

Gill: 1 Corinthians (Pendahuluan Kitab) INTRODUCTION TO 1 CORINTHIANS This was not the first epistle that was written by the apostle to the Corinthians, for we read in th...

Gill: 1 Corinthians 15 (Pendahuluan Pasal) INTRODUCTION TO 1 CORINTHIANS 15 The apostle, in this chapter, recommends the G...

College: 1 Corinthians (Pendahuluan Kitab) FOREWORD Since the past few decades have seen an explosion in the number of books, articles, and commentaries on First Corinthians, ...

College: 1 Corinthians (Garis Besar) OUTLINE I. INTRODUCTION - 1:1-9 A. Salutati...

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