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.
Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
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.
For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
1. Now I make known to you. He now enters on another subject — the resurrection — the belief of which among the Corinthians had been shaken by some wicked persons. It is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees.
For example, when he says,
Of what advantage is it to be baptized for the dead?
(1. o 15:29.)
Were it not better to eat and to drink?
(1. o 15:32.)
Why are we in peril every hour? (1. o 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, (2. i 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)
(2) “ Iusques a Corinthe ;” — “ As far as Corinth.”
(3) “Possedez d’autres diables;” — “Possessed by other devils.”
(4) “The Libertines of Geneva were rather a cabal of rakes than a set of fanatics; for they made no pretense to any religious system, but only pleaded for the liberty of leading voluptuous and immoral lives. This cabal was composed of a certain number of licentious citizens, who could not bear the severe discipline of Calvin, who punished with rigour, not only dissolute manners, but Also whatever carried the aspect of irreligion and impiety.” — Paterson’s History of the Church, volume 2. — Ed.
(5) “Par quelque opinion fantastique;” — “By some fantastic notion.”
(6) “Vne ie ne scay quelle resurrection allegorique;” — “An allegorical resurrection, I know not of what sort.”
(8) It is remarked by Bloomfield, that “in ἐστήκατε (which means ‘ye have persevered, and do persevere,’) there is an agonistic metaphor, (as in Eph 6:13,) or an architectural one, like ἑδραῖοι γίνεσθε, (be steadfast,) in 1. o 15:58.” — Ed.
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)
(9) “Our version does not express intelligibly the sense of ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε by rendering it so literally — unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, τοῦτο ἡμεῖς ἐ᾿ἴπομεν ἐν τί τῶν εἰκὢ πεπιστεύμενων — “this I said was one of those tales which are believed without any good authority.” (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra — to believe in vain, or temere — (rashly.) Kypke takes notice that ἐκτὸς εἰ μὴ, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.” — Alexander’s Paraphrase on 1. o 15:0. (London, 1766,) — Ed.
(10) “Ce principal poinct de la foy ; ” — “This main article of faith.”
3. For I delivered to you first of all He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a foundation in the erecting of a house. At the same time he adds to the authority of his preaching, when he subjoins, that he delivered nothing but what he had received, for he does not simply mean that he related what he had from the report of others, but that it was what had been enjoined upon him by the Lord. (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.
(11) “Que le Seigneur mesme luy auoit enseignee et commandee;” — “What the Lord himself had taught and commanded him.’:
(12) “Le mot de receuoir ; ” — “The word receive. ”
(13) The Reader will find our Author making use of the same proverbial expression when commenting on 1. o 4:1, and 1. o 11:23. See volume 1, pages 150, 373. — Ed.
(14) “Il n’y en a point de plus expres, et ou il en soit traitte plus apertement;” — “There are none of them that are more explicit, or where it is treated of more plainly”
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.
(15) Granville Penn supposes that the common reading εἶτα τοῖς δώδεκα then to the twelve, is a corruption for εἶτα τοῖς δε δεκα — and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that “instead of δώδεκα , twelve, ἓνδεκα , eleven is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,” and that “this reading is supported by Mar 16:14 ,” remarks: “Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.” “The twelve was a name not of number, but of office. — McKnight. — Ed.
(16) “C’est a dire, les Cents;” — “That is to say, the Hundred.”
(17) The reader will find the same term referred to by Calvin when commenting on 1. o 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed.
(18) “This peculiar use of ἐπάνω for πλωῖον, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mar 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos , 300. and more.” — Bloomfield. The word ὠπάνω is used in a similar way in the Septuagint. Thus in Exo 30:14 ἀπὸ εἰκοσαετοῦς και ἐπάνω — from twenty years old and above, and in Lev 27:7, ἀπὸ ἑξήκονταἐτῶν και ἐπάνω — from sixty years old and above. — Ed.
(19) Calvin’s view accords with that of Chrysostom, who says, ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα — “for there were also other Apostles, such as the seventy.” — Ed.
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.
(20) “En sa vie et gloire immortelle;” — “In his life and immortal glory.”
(21) “Elle estoit suffisante et receuable;” — “It was sufficient and admissible.”
(22) In accordance with the view taken by Calvin, Bloomfield considers the original term. ἔκτρωμα to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle “calling himself so as being an Apostle not formed and matured by previous preparation and instruction.” Penn, after quoting the definition given by Eustathius of the term ἔκτρωμα — τὸ μήπω τετυπώμενον — an unformed foetus, remarks: “To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the first moment of his spiritual conception, and before he was formed or moulded.” The same view, in substance, is given by McKnight. “Although he” (Paul) “calls himself an abortive Apostle, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an Apostle; for he affirms, 2. o 11:5, that he was in nothing behind the very greatest of the Apostles; but he called himself an abortive Apostle, because, as he tells us (1. o 15:9,) he had persecuted the Church of God, and because he was made an Apostle without that previous course of instruction and preparation, which the other Apostles enjoyed who had attended Jesus Christ during his ministry on earth; so that, in the proper sense of the word, he was ἔκτρωμα — born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his master gave him after he made him an Apostle.” — Ed.
(23) “C’est a dire qui est nay apres la mort de son pete ;” — “ That is to say, one that is born after the death of his father.”
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.
(24) “Estre estime moins que rien;” — “To be esteemed less than nothing.”
(25) “Par ma petite et basse condition;” — “By my little and low condition.”
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; (2. o 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.
(26) “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1.
(27) “Dieu donnoit plus heureuse issue a ses labeurs, et les faisoit prou-fiter plus amplement;” — “God gave to his labors a more prosperous issue, and made them much more successful.”
(28) In the Alexandrine MS. the reading is: But not I, but the grace of God with me. — Corresponding to this is the rendering of Wiclif, (1380,) — But not I, but the grace of God with me. — Ed.
(29) See Institutes, volume 1.
(30) Heideggerus seems to have had Calvin’s exposition here in his view in the following observations on the expression made use of by the Apostle: “Non Gratia Dei meoum, uti vetus Itala vertit, quasi effectus inter Gra-tiam Dei, et Pauli arbitrium distribueretur; nihil enim habuit ipse, quod non acceperit; sed Οὐκ ἐγὼ δε, ἀλλἀ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί mecum, ut totum et in solidum omne gratiae soli acceptum feratur. Neque ita loquitur solius humilitatis et modestiae explieandae ergo, quanquam et hanc testari voluit; sed quia po-tens illa gratia demonstratio et testimonium irrefragabile erat resurrectionis Domini.” — “Not the grace of God with me, as the old Italic version renders it, as though the effect were divided between God’s grace and Paul’s free-will; for he has nothing that he has not received, but ἡ σὺν ἐμοί , which with me, that every thing may be wholly and entirely ascribed to grace alone. Nor does he speak thus, merely for the purpose of showing humility and modesty, though he had it also in view to testify this, but because that grace was a powerful demonstration and irrefragable testimony of our Lord’s resurrection.” — Heideggeri Labores Exegetici in Cor. (Tiguri. 1700). — Ed.
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.”
(31) “Perseuerance a enseigner ceste mesme chose;” — “Perseverance in teaching this same thing.”
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.
(32) “ La substance et le fondement de la nostre;” — “The substance and foundation of ours.”
(33) “Si ce fondement est oste, nostre resurrection ne pourra consister ; ” — “If this foundation is taken away, our resurrection cannot possibly stand.”
(34) Billroth, when quoting the above statement of Calvin, remarks, that “Calvin seems to have deceived himself with the double meaning of the words which he uses — ’nulla ejus resurrectio foret;’ — these may mean either ‘ejus resurrectio non est,’ or ‘ejus resurrectio non est vera resurrectio,’ his resurrection is no real ressurection, and indeed only the latter suits his view of Paul’s argument.” It is justly observed, however, by Dr. Alexander, in his translation of Billroth, that Calvin may be considered to have “used the word nulla here in the sense of our null, void, useless,” his assertion being to this effect — that “if we rise not, then Christ’s resurrection becomes null.” See Biblical Cabinet, volume 23 — Ed.
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. (2. e 1:8.)
(35) “C’est a dire, sans la resurrection ;” — “That is to say, apart from his resurrection.”
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.
(36) “Et aussi il auoit desia parle du deshonneur qui en reuindroit aux hommes, c’est a dire aux Apostres et autres prescheurs;” — “And besides, he had spoken previously of the dishonor that resulted from it to men — that is to say, to the Apostles and other preachers.”
(37) “Comme subornez;” — “As it were hired.”
(38) In accordance with this Wiclif (1380) renders the words thus — “We haw seide witnessynge agens God.” — Ed.
(39) Raphelius adduces two instances of Ταῦτα μὲν δὴ κατα πάντων Περσῶν ἔχομεν λέγειν — being employed by classical writers in the sense of concerning. “And these are things that we may affirm concerning all the Persians.” — (Xen. Cyrop., Book 1. page 6, line 33.) ‘̔Ο κατα τῶν τεχνῶν καὶ ἐποστημε̑ν λέγειν εἰώθαμεν ταυτὸν καὶ κατα τὢς ἀρετὢς φατέον ἐστίν “What we are accustomed to say in reference to the arts and sciences, may also be said in reference to virtue.” — (Plutarch, chapter 4.) Bloomfield suggests that the Apostle probably employed κατα in the “very rare” sense of concerning, “as wishing to include the sense — to the prejudice of — which falsification would occasion, inasmuch as it would almost imply a want of power in God to raise the dead, for the Gentile philosophers denied it.” — Ed.
(40) See p. 19.
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.
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.
(41) “La profession de Chrestiente;” — “The profession of Christianity.”
(42) It is mentioned by Beza in his life of Calvin, that before leaving France in 1534, he “published his admirable treatise, entitled Psychopannychia, against the error of those who, reviving a doctrine which had been held in the earliest ages, taught that the soul, when separated from the body, falls asleep.” — Calvin’sTracts, volume 1. page 26. — Ed.
19. But if in this life Here is another absurdity — that we do not merely by believing lose our time and pains, inasmuch as the fruit of it perishes at our death, but it were better for us not to believe; for the condition of unbelievers were preferable, and more to be desired. To believe in this life means here to limit the fruit of our faith to this life, so that our faith looks no farther, and does not extend beyond the confines of the present life. This statement shows more clearly that the Corinthians had been imposed upon by some mistaken fancy of a figurative resurrection, such as Hymeneus and Philetus, as though the last fruit of our faith were set before us in this life. (2. i 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; 1. e 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, (2. o 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.
(43) This statement as to the resurrection is strikingly in contrast with the celebrated sentiment of Horace. (Epist. 1:16, 79.) “Mors est ultima linea rerum;” — “Death is the ultimate limit of things.” Heathen philosophers denied the possibility of a resurrection. Thus Pliny, Hist. Nat. L. 2, c. 7, says — “Revocare defunctos ne Deus qidem potest;” — “To call back the dead is what God himself cannot do.”
(44) Pareus, in commenting on this passage, adverts in the following terms to the tenet above referred to — “Nequaquam vero hinc sequitur, quod Psychopannychitae finxerunt: animas post mortem dormire, aut in nihilum cum corporibus redigi. Perire enim dicuntur infideles quoad animas, non physice, quod corruptae intercant; sed theologice, quod viventes felicitatern coelestem non consequantur; sed in tartara ad paenas solae vel cum corporibus tandem detrudantur;” — “By no means, however, does it follow from this, according to the contrivance of the soul-sleepers, that souls sleep after death, or are reduced to nothing along with the body. For unbelievers are said to perish as to their souls, not physically, as though they corrupted, and died, but theologically, because, while living they do not attain heavenly felicity, but are at length thrust down to hell for punishment, alone, or along with the body.” — Ed.
(45) Described at great length by Virgil. (AEn. 6, 637-703.) — Ed.
(46) Calvin, in commenting on 1. e 4:17, when speaking of judgment beginning at the house of God, says: “ Ideo dicit Paulus, (1. o 15:19,) Christianos sublata fide resurrectionis, omnium hominum miserrimos fore: et merito, quia dum alii absque metu sibi indulgent, assidue ingemiscunt fideles: dum aliorum peccata dissimulat Deus, et altos torpore sinit, suos sub cruets disciplina multo rigidins exercet;” — “Hence Paul says, and justly, (1. o 15:19,) that Christians, if the hope of a resurrection were taken away, would be of all men the most miserable, because, while others indulge themselves without fear, believers incessantly groan: while God seems to let the sins of others pass unnoticed, and allows others to be in a torpid state, he exercises his own people more strictly under the discipline of the cross.” — Ed.
(47) “Es voluptez et delices de ce monde;” — “With the pleasures and delights of this world.”
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 thefirst-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.
(48) “Although the resurrection of Christ, compared with first-fruits of any kind, has very good harmony with them, yet it more especially agrees with the offering of the sheaf, commonly called עומר, omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a sabbatic day, and on the day following that, the first-fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, he, the first-fruits of them that slept, rose again, All who died before Christ, and were raised again to life, died afterwards; but Christ is the first-fruits of all who shall be raised from the dead to die no more.” — Lightfoot. — Ed.
(49) “The first-fruits were by the command of God presented to him at a stated season, not only as a token of the gratitude of the Israelites for his bounty, but as an earnest of the approaching harvest. In this sense he is called the first-fruits of the dead. He was the first in order of time, for although some were restored to life by the Prophets, and by himself during his personal ministry, none came out of their graves to return to them no more till after his resurrection; and as he was the first in respect of time, so he was the first in order of succession; all the saints following him as the harvest followed the presentation of the first-fruits of the temple. The interval is long, and the dreary sterility of the grave might justify the thought, that the seed committed to it has perished for ever. But our hope rests upon his power, which can make the wilderness blossom as the rose; and we wait till heavenly influences descend as the dew of herbs, when the barren soil shall display all the luxuriance of vegetation, and death itself shall teem with life.” — Dick’s Theology, volume 4 — Ed.
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.
(50) “Le premier patron de la resurrection pour opposer a la mort d’ Adam;” — “The first pattern of the resurrection, in opposition to the death of Adam.”
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.
(51) “Les premices de la resurrection;” — “The first-fruits of the resurrection.”
(52) “Quand il viendra en jugement;” — “When he will come to judgment.”
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.
(53) “C’est a dire, de la resurrection;” — “That is to say, of the resurrection.”
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. (1. e 1:24.) The substance of death in us will one day be drained off, but it has not been so as yet. We are born again of incorruptible seed, (1. e 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
(54) “It may not be improper to remark that there is an inaccuracy in our common version, which so vitiates its application that it does not seem to sustain the conclusion to which the Apostle had arrived. It was his purpose to establish the perfection of our Savior’s conquest, the advancement of his triumphs, and the prostration of all enemies whatever beneath his power. Now to say that ‘the last enemy that shall be destroyed is death,’ by no means affords a proof of this position. Though death might be destroyed, and be the last enemy that shall be destroyed, it would not thence appear but that other enemies might remain not destroyed. But the proper rendering is, ‘Death, the last enemy, should be destroyed.’” — R. Hall’s Works, (Loud. 1846,) volume 6. — Ed.
(55) “ Ultimum vero seu novissimum hostem cur vocat? Chrysostomus putat, quia ultimo accessit. Primus fuit Satan, solicitaris hominem ad pecca-tum. Alter voluntas hominis, sponte se a Deo avertens. Tentius pecca-tum. Quartus denique mors, superveniens peccato. Sed baud dubie Apostolus novissimum vocat duratione, respectu aliorum externorum hos-tium Ecclesiae, quos Christus in fine abolebit omnes. Postremo et mor-tem corporalem pellet, suscitando omnes ex monte: ut hoc mortale induat immortalitatem;” — “ But why does he call it (death), the latest or last enemy? Chrysostom thinks, because it came last. The first was Satan tempting man to sin. The second — man’s will, voluntarily turning aside from God. The third — sin. Then at length the fourth — death, following in the train of sin. There can be no doubt, however, that the Apostle calls it the last in respect of duration, in relation to the other external enemies of the Church, all of which Christ will in the end abolish. Last of all, he will drive away the death of the body, by raising up all from death, that this mortal may put on immortality.” Fareus in loc. — Ed.
(56) “Mais c’est sans danger de mort;” — “But it is without danger of death.”
27. He hath put all things under his feet Some think that this quotation is taken from Psa 8:6 , and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ’s kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, Thou hast put all things under his feet The words are in themselves plain, were it not that there are two difficulties that present themselves — first, that the Prophet speaks here not of Christ alone, but of the whole human race; and secondly, that by all things he means only those things that have to do with the convenience of the life of the body, as we find in Gen 2:19. The solution of the former difficulty is easy; for as Christ is the first-born of every creature, (Col 1:15,) and the heir of all things, (Heb 1:2,) God, the Father, has not conferred upon the human race the use of all creatures in such a way as to hinder that in the mean time the chief power, and, so to speak, the rightful dominion, remain in Christ’s hands. Farther, we know, that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed, (Gen 3:17,) and everything that it contains; and it is through Christ alone that we recover what has been taken from us. (57) It is with propriety, therefore, that this commendation belongs to Christ personally — that the Father has put all things under his feet, inasmuch as we rightfully possess nothing except in him. For how shall we become heirs of God, if we are not his sons, and by whom are we made his sons but by Christ.
The solution of the second difficulty is as follows — that the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible, and is more apparent to the eye; but at the same time the general statement reaches much farther — to the heavens and the earth, and everything that they contain. Now the subjection must have a corrrespondence with the character of him who rules — that is, it has a suitableness to his condition, so as to correspond with it. Now Christ does not need animals for food, or other creatures for any necessity. He rules, therefore, that all things may be subservient to his glory, inasmuch as he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends farther.
All things put under him, except him who put all things under him. He insists upon two things — first, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world, and secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands. From the former of these it follows, that the hour of the last judgment is not yet come — from the second, that Christ is now the medium between us and the Father in such a way as to bring us at length to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. “Let us wait patiently until Christ shall vanquish all his enemies, and shall bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us. ”
This statement, however, is at first view at variance with what we read in various passages of Scripture respecting the eternity of Christ’s kingdom. For how will these things correspond — Of his kingdom there will be no end, (Dan 7:14; Luk 1:33; 2. e 1:11,) and He himself shall be subjected? The solution of this question will open up Paul’s meaning more clearly. In the first place, it must be observed, that all power was delivered over to Christ, inasmuch as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man, but, notwithstanding, the Father has exalted him in the same nature in which he was abased, and has
given, him a name, before which every knee must bow, etc. (Phi 2:9.)
Farther, it must be observed, that he has been appointed Lord and highest King, so as to be as it were the Father’s Vicegerent in the government of the world — not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?) But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is — that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone. (58) We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. (59) Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, (60) and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God. (61)
(57) The reader will find the same difficulties solved by Calvin in his Commentary on the Psalms, vol. 1, pp. 106, 108. — Ed.
(58) “Mais que nous fichions les yeux de nostre entendement en luy seul;” — “But that we may fix the eyes of our understanding on him alone.”
(59) “The mediatorial kingdom of Christ will end when its design is accomplished; he will cease to exercise an authority which has no longer an object. When all the elect are converted by the truth, and, being collected into one body, are presented to the Father ‘a glorious Church, not having spot, or wrinkle, or any such thing;’ when idolatry, superstition, and heresy are overthrown, and all evil is expelled from the kingdom of God; when the plans and efforts of wicked spirits are defeated, and they are shut up in their prison, from which there is no escape; when death has yielded up his spoils, and laid his scepter at the feet of his Conqueror; when the grand assize has been held, his impartial sentence has pronounced the doom of the human race, and their everlasting abodes are allotted to the righteous and the ungodly, nothing will remain to be done by the power with which our Savior was invested at his ascension; and his work being finished, his commission will expire. On this subject we cannot speak with certainty, and are in great danger of error, because the event is future, and our information is imperfect. Here analogy fails, and the utmost caution is necessary in borrowing an illustration from human affairs; but without insinuating that the two cases are exactly similar, may we not say, that as a regent or vicegerent of a King to whom the royal authority has been intrusted for a time, resigns it at the close, and the sovereign himself resumes the reins of government; so our Redeemer, who now sways the scepter of the universe, will return his delegated power to him from whom he received it, and a new order of things will commence under which the dependence of men upon the Godhead will be immediate; and Father, Son, and Holy Ghost, one in essence, counsel, and operation, will reign for ever over the inhabitants of heaven. This is the probable meaning of the words, Then shall the Son himself be subject unto him that put all things under him.” — DickTheology, volume 3. — Ed.
(60) “ Nous contemplerons nostre Dieu face a face, regnant en sa maieste;” — “We shall behold our God face to face, reigning in his majesty.”
(61) “Pour nous empescher de veoir de pres la maieste de Dieu;” — “To keep us back from a near view of the majesty of God.”
28. That God may be all in all Will it be so in the Devil and wicked men also? By no means — unless perhaps we choose to take the verb to be as meaning, to be known, and openly beheld. In that case the meaning will be: “For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction. The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God’s being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any medium, will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures.”
This is a pious interpretation, (62) and, as it corresponds sufficiently well with the Apostle’s design, I willingly embrace it. There would, however, be nothing out of place in understanding it as referring exclusively to believers, in whom God has now begun his kingdom, and will then perfect it, and in such a way that they shall cleave to him wholly. Both meanings sufficiently refute of themselves the wicked frenzies of some who bring forward this passage in proof of them. Some imagine, that God will be all in all in this respect, that all things will vanish and dissolve into nothing. Paul’s words, however, mean nothing but this, that all things will be brought back to God, as their alone beginning and end, that they may be closely bound to him. Others infer from this that the Devil and all the wicked will be saved — as if God would not altogether be better known in the Devil’s destruction, than if he were to associate the Devil with himself, and make him one with himself. We see then, how impudently madmen of this sort wrest this statement of Paul for maintaining their blasphemies.
29. Else what shall they do He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns. In the first place he brings forward this objection — that the baptism which those received who are already regarded as dead, will be of no avail if there is no resurrection. Before expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion (63) that the Corinthians were accustomed, when any one had been deprived of baptism by sudden death, to substitute some living person in the place of the deceased — to be baptized at his grave. They at the same time do not deny that this custom was corrupt, and full of superstition, but they say that Paul, for the purpose of confuting the Corinthians, was contented with this single fact, (64) that while they denied that there was a resurrection, they in the mean time declared in this way that they believed in it. For my part, however, I cannot by any means be persuaded to believe this, (65) for it is not to be credited, that those who denied that there was a resurrection had, along with others, made use of a custom of this sort. Paul then would have had immediately this reply made to him: “Why do you trouble us with that old wives’ superstition, which you do not yourself approve of?” Farther, if they had made use of it, they might very readily have replied: “If this has been hitherto practiced by us through mistake, rather let the mistake be corrected, than that it should have weight attached to it for proving a point of such importance.”
Granting, however, that the argument was conclusive, can we suppose that, if such a corruption as this had prevailed among the Corinthians, the Apostle, after reproving almost all their faults, would have been silent as to this one? He has censured above some practices that are not of so great moment. He has not scrupled to give directions as to women’s having the head covered, and other things of that nature. Their corrupt administration of the Supper he has not merely reproved, but has inveighed against it with the greatest keenness. Would he in the meantime have uttered not a single word in reference to such a base profanation of baptism, which was a much more grievous fault? He has inveighed with great vehemence against those who, by frequenting the banquets of the Gentiles, silently countenanced their superstitions. Would he have suffered this horrible superstition of the Gentiles to be openly carried on in the Church itself under the name of sacred baptism? But granting that he might have been silent, what shall we say when he expressly makes mention of it? Is it, I pray you, a likely thing that the Apostle would bring forward in the shape of an argument a sacrilege (66) by which baptism was polluted, and converted into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (Rom 3:5; Rom 6:19; Gal 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part, I assuredly understand him to speak here of the right use of baptism, and not of an abuse of it of that nature.
Let us now inquire as to the meaning. At one time I was of opinion, that Paul here pointed out the universal design of baptism, for the advantage of baptism is not confined to this life; but on considering the words afterwards with greater care, I perceived that Paul here points out something peculiar. For he does not speak of all when he says, What shall they do, who are baptized ? etc. Besides, I am not fond of interpretations, that are more ingenious than solid. What then? I say, that those are baptized for dead, who are looked upon as already dead, and who have altogether despaired of life; and in this way the particle ὑπέρ will have the force of the Latin pro , as when we say, habere pro derelicto ; — to reckon as abandoned (67) This signification is not a forced one. Or if you would prefer another signification, to be baptized for the dead will mean — to be baptized so as to profit the dead — not the living, (68) Now it is well known, that from the very commencement of the Church, those who had, while yet catechumens, (69) fallen into disease, (70) if their life was manifestly in danger, were accustomed to ask baptism, that they might not leave this world before they had made a profession of Christianity; and this, in order that they might carry with them the seal of their salvation.
It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God. (71) A gross error truly, which proceeded partly from great ignorance, and partly from hypocrisy! Paul, however, here simply mentions a custom that was sacred, and in accordance with the Divine institution — that if a catechumen, who had already in his heart embraced the Christian faith, (72) saw that death was impending over him, he asked baptism, partly for his own consolation, and partly with a view to the edification of his brethren. For it is no small consolation to carry the token of his salvation sealed in his body. There is also an edification, not to be lost sight of — that of making a confession of his faith. They were, then, baptized for the dead, inasmuch as it could not be of any service to them in this world, and the very occasion of their asking baptism was that they despaired of life. We now see that it is not without good reason that Paul asks, what they would do if there remained no hope after death? (73) This passage shows us, too, that those impostors who had disturbed the faith of the Corinthians, had contrived a figurative resurrection, making the farthest goal of believers to be in this world, His repeating it a second time, Why are they also baptized for the dead? gives it greater emphasis: “Not only are those baptized who think that they are to live longer, but those too who have death before their eyes; and that, in order that they may in death reap the fruit of their baptism.”
(63) “This,” it is stated by Barnes, “was the opinion of Grotius, Michaelis, Tertullian, and Ambrose.” — Ed.
(64) “De ce seul argument;” — “With this single argument.”
(65) “Mats ie ne voy rien qui me puisse amener a suyure ceste coniecture;” — “But I see nothing that could induce me to follow that conjecture.”
(66) “Ce sacrilege horrible;” — “ This horrible sacrilege.”
(67) The form of expression referred to is made use of by Cicero. (Art. 8.1.) — Ed.
(68) “Proufite apres la mort, et non pas la vie durant;” — “Profits after death, and not during life.”
(69) “Estans encore sur la premiere instruction de la doctrine Chrestienne;” — “Being as yet in the first rudiments of Christian doctrine.”
(71) Cornelius a Lapide, in his Commentary on the Canonical Epistles, (Paris, 1631,) adverts in the following terms to the custom referred to by Calvin: “Inter conversos olim multi erant qui Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri evolarent in coelum :” — “Among the converted there were anciently many who deferred baptism for a long time, even up to the time of their death, and were accordingly baptized when sick in bed, that cleared by baptism from all fault and punishment, they might fly up to heaven pure.” Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen, says, “In another discourse, he protests against the too common practice of delaying baptism, which, from the example of Constantine, had grown very fashionable, for reasons equally corrupt and superstitious. Men lived in sin as long as they thought they could safely, and deferred baptism till their near approach to death, under a groundless hope of washing away all their guilt at once.” See also Turretine’s Theology, (Geneva, 1690,) volume 3 — Ed.
(72) “Si celuy qui n’ estoit pas encore parfaitement instruit en la doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la foy;” — “If one, that had not as yet been fully instructed in Christian doctrine, but yet had already embraced the faith with true affection.”
(73) “Baptism,” says Dr. Dick, in his Lectures on Theology, (volume 4) “imports our interest in the resurrection of Christ and its consequences. It was called by the ancients ‘the earnest of good things to come,’ and ‘the type of the future resurrection.’ May not this be the meaning of that passage in the fifteenth chapter of the first Epistle to the Corinthians, concerning which there has been such a diversity of opinion? ‘Else what shall they do which are baptized for the dead, if the dead rise not? why are they then baptized for the dead?’ (1. o 15:29.) Some of the Fathers understood the expression, ὑπὲρ τῶν νεκρῶν, to mean to be baptized into the hope of the resurrection of the dead; or, what amounts to the same thing, to submit to baptism that they might fill up the places of those who had died, thus declaring their belief that they had not perished, but were alive in a better world, and their hope that, through Jesus Christ, to whom they dedicated themselves in baptism, they also should be raised again to enjoy the same glorious recompense. According to this view of the passage, a resurrection to life is one of the blessings signified and sealed by this institution. It assures us of a triumph over death and the grave, through the redeeming blood of Christ, with which we are sprinkled; and of admission into heaven, for which we are qualified by the washing of regeneration.” — Ed.
30. Why are we also? “If our resurrection and ultimate felicity are in this world, why do we of our own accord abandon it, and voluntarily encounter death?” The argument might also be unfolded in this manner: “To no purpose would we stand in peril every hour, if we did not look for a better life, after death has been passed through.” He speaks, however, of voluntary dangers, to which believers expose their lives for the purpose of confessing Christ. “This magnanimity of soul, I say, in despising death, would be ascribed to rashness rather than firmness, if the saints perished at death, for it is a diabolical madness to purchase by death an immortal fame.” (74)
(74) “Quand quelques fois les mondaines s’exposent a la mort seulement pour acquerir vn bruit immortel;” — “When worldly persons in some cases expose themselves to death, merely to acquire an immortal fame.”
31. I die daily Such a contempt of death he declares to be in himself, that he may not seem to talk bravely when beyond the reach of danger. “I am every day,” says he, “incessantly beset with death. What madness were it in me to undergo so much misery, if there were no reward in reserve for me in heaven? Nay more, if my glory and bliss lie in this world, why do I not rather enjoy them, than of my own accord resign them?” He says that he dies daily, because he was constantly beset with dangers so formidable and so imminent, that death in a manner was impending over him. A similar expression occurs in Psa 44:22, and we shall, also, find one of the same kind occurring in the second Epistle. (2. o 11:23.)
By our glory. The old translation reads propter, (because of,) (75) but it has manifestly arisen from the ignorance of transcribers; for in the Greek particle (76) there is no ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to be more attentive in listening to him, when reasoning as to the matter in hand. (77) “Brethren, I am not some philosopher prattling in the shade. (78) As I expose myself every day to death, it is necessary that I should think in good earnest of the heavenly life. Believe, therefore, a man who is thoroughly experienced.”
It is also a form of oath that is not common, but is suited to the subject in hand. Corresponding to this was that celebrated oath of Demosthenes, which is quoted by Fabius, (79) when he swore by the Shades of those who had met death in the field of Marathon, while his object was to exhort them to defend the Republic. (80) So in like manner Paul here swears by the glory which Christians have in Christ. Now that glory is in heaven. He shows, then, that what they called in question was a matter of which he was so well assured, that he was prepared to make use of a sacred oath — a display of skill which must be carefully noticed.
(75) The rendering in Wiclif (1380) is — for youre glorie. — Ed.
(76) The particle νὴ, made use of in solemn protestation. — Ed.
(77) “Veu qu’il parloit a bon escient, ayant luy-mesme les mains a la besongne, ainsi qu’ on dit;” — “Inasmuch as he spoke in good earnest, having himself his hands in the work, as they say.”
(78) “Quelque Philosophe qui triomphe de dire, estant loin de la prattique;” — “Some Philosopher, that talks loftily, while far from the scene of action.”
(80) “Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus Platonem fuisse ?” — “What in fine as to Demosthenes? Does not that celebrated oath by these defenders of the Republic who were slain at Marathon and Salamis, afford ample evidence, that Plato was his preceptor?” Quinctilian, (Edin. 1810,) volume 2. The celebrated oath of the Grecian orator referred to, was in these terms — νὴ τοὺς ἐν Μαράθωνι πεπτωκοτας “By those who fell at Marathon.” — Ed.
32. If according to the manner of men He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. “To what purpose were it,” says he, “for me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?” According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world.
Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts — to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different — to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators (81) Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, (82) until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! (83) And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. (84)
I return to Paul. (85) We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, (86) however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing.
Let us eat and drink This is a saying of the Epicureans, who reckon man’s highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (Isa 22:13,) who, when the Prophets of God threaten them with ruin, (87) with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, “Since die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears.” As to what a certain General said to his army, (88) “My fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below,” (89) that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: “If death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts.” Sentiments of this kind are to be met with frequently in Horace. (90)
(81) “Et mesme comme il y auoit le ieu de l’escrime pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;” — “Nay more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows.”
(82) “N’ estoit pas quitte, mais il luy faloit retourner au combat contre la seconde.” — “He was not let go, but had to return to fight with a second.”
(83) “Sometimes freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill.” — Illustrated Commentary. — Ed.
(84) “What was called venatio ,“ (hunting,) ”or the fighting of wild beasts with one another, or with men called bestiarii , (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento ,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria , till the day of exhibition. Pompey in his second consulship exhibited at once 500. lions, who were all dispatched in five days; also 18. elephants. Dio. 39. 38. Plin. 8.7.“ Adam’s Roman Antiquities, (Edin. 1792,). — Ed.
(85) “Ie retourne maintenant a parler de Sainct Paul;” — “I now return to speak of St. Paul.”
(86) “Sainct Luc aux Actes;” — “St. Luke in the Acts.”
(87) “De ruine et perdition;” — “With ruin and perdition.”
(88) “Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu’vn disoit aux soldats;” — “For as to its being recorded in ancient histories, that one said to his soldiers.”
(89) The allusion is to Leonidas, king of Sparta, when addressing 300. Spartans, at the Pass of Thermopyhe, who “by an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000. Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered.” — Robertson’s History of Greece, page 151. — Ed.
(90) The following instances may be quoted as a specimen: —
“O beate Sesti!
Vitae summa brevis nos vetat inchoare longam,
Jam to premet nox, fabulaeque Manes
Et domus exilis Plutonia :
O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm. I. 4, 13-17.
“Sapias, vina liques, et spatio brevi
Spem longam reseces. Dum loquimur, fugerit invida
Aetas. Carpe diem, quam minimum credula postero.
Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one.” — Hor. Carre. I. 11.6-8.
33. Be not deceived. Evil communications corrupt good manners As nothing is easier than to glide into profane speculation, under the pretext of inquiring, (91) he meets this danger, by warning them that evil communications have more effect than we might suppose, in polluting our minds and corrupting our morals. (92) To show this, he makes use of a quotation from the poet Menander, (93) as we are at liberty to borrow from every quarter everything that has come forth from God. And as all truth is from God, there is no doubt that the Lord has put into the mouth of the wicked themselves, whatever contains true and salutary doctrine. I prefer, however, that, for the handling of this subject, recourse should be had to Basil’s Oration to the Young. Paul, then, being aware that this proverb was in common use among the Greeks, chose rather to make use of it, that it might make its way into their minds more readily, than to express the same thing in his own words. For they would more readily receive what they had been accustomed to — as we have experience of in proverbs with which we are familiar.
Now it is a sentiment that is particularly worthy of attention, for Satan, when he cannot make a direct assault upon us, (94) deludes us under this pretext, that there is nothing wrong in our raising any kind of disputation with a view to the investigation of truth. Here, therefore, Paul in opposition to this, warns us that we must guard against evil communications, as we would against the most deadly poison, because, insinuating themselves secretly into our minds, they straightway corrupt our whole life. Let us, then, take notice, that nothing is more pestilential than corrupt doctrine and profane disputations, which draw us off, even in the smallest degree, from a right and simple faith; (95) for it is not without good reason that Paul exhorts us not to be deceived. (96)
(91) “De douter et s’enquerir;” — “Of doubting and inquiring.”
(92) “ Les bonnes moeurs;” — “Good manners.”
(93) “Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself’ in the fifty-second year of his age, B. C. 293, because the compositions of his rival Philemon obtained more applause than his own.” — Barnes. — Ed.
(94) “Pour nous seduire;” — “To draw us aside.”
(95) “De la simplicite de la foy;” — “From the simplicity of the faith.”
(96) “The connection is not that in which we should have expected such a maxim to be inserted. It is in the midst of a very affecting and instructive view of the resurrection of the dead and the life everlasting; but the occasion of it was this: the Corinthians had received, from the intrusion of false teachers, principles which militated against that great doctrine. They had been taught to explain it away, and to resolve it merely into a moral process which takes place in the present world; interpreting what is said of the resurrection of the dead in a mystical and figurative manner. The apostle insinuates, that it was by a mixture of the corrupt communications of these men with the Christian Church, and the intimate contact into which they had permitted themselves to come with them, that they had been led off from the fundamental doctrine of the gospel, and rejected a primary part of the apostolic testimony. ‘For if there be no resurrection of the dead, then,’ as he observed, ‘is Christ not risen, and if Christ be not risen, then is our preaching vain, and your faith is also vain; ye are yet in your sins.’ We see, that notwithstanding the apostle had planted pure Christianity among the Corinthians, and had confirmed it by the most extraordinary miracles and supernatural operations, yet such was the contagion of evil example and corrupt communication, that the members of the Corinthian Church, in a very short time, departed from the fundamental article of the truth as it is in Jesus Christ; and hence we may learn the importance, nay, the necessity, of being on our guard in this respect, and of avoiding such confidence in ourselves as might induce us to neglect the caution here so forcibly expressed — ’Be not deceived; evil communications corrupt good manners.’” — R. Hall’s Works, (Lond. 1846,) volume 6, pages 273, 274. — Ed.
34. Awake righteously As he saw that the Corinthians were in a manner intoxicated, (97) through excessive carelessness, he arouses them from their torpor. By adding, however, the adverb righteously, he intimates in what way he would have them wake up For they were sufficiently attentive and clear-sighted as to their own affairs: nay more, there can be no doubt that they congratulated themselves on their acuteness; but in the mean time they were drowsy, where they ought most of all to have been on the watch. He says accordingly, awake righteously — that is, “Direct your mind and aim to things that are good and holy.”
He adds at the same time the reason, — For some, says he, among you are in ignorance of God This required to be stated: otherwise they might have thought that the admonition was unnecessary; for they looked upon themselves as marvellously wise. Now he convicts them of ignorance of God, that they may know that the main thing was wanting in them. A useful admonition to those who lay out all their agility in flying through the air, while in the mean time they do not see what is before their feet, and are stupid where they ought, most of all, to have been clear-sighted.
To your shame Just as fathers, when reproving their children for their faults, put them to shame, in order that they may by that shame cover their shame. When, however, he declared previously that he did not wish to shame them, (1. o 4:14,) his meaning was that he did not wish to hold them up to disgrace, by bringing forward their faults to public view in a spirit of enmity and hatred. (98) In the mean time, however, it was of advantage for them to be sharply reproved, as they were still indulging themselves in evils of such magnitude. Now Paul in reproaching them with ignorance of God, strips them entirely of all honor.
(97) The original word ἐκνήψατε, properly signifies to awake sober out of a drunken sleepage It is used in this sense in stone instances in the Septuagint. Thus in Joe 1:5, Εκνηψατε οἱ μεθυντες Awake, ye drunkards. See also Gen 9:24, and 1. a 25:37. It is used in the same sense by classical writers. “‘ Awake to righteousness and sin not, for some have not the knowledge of God. I speak this to your shame;’ that is, shake off the mental delusion and stupor in which the intoxication of error has involved you, that, with clear and exerted faculties, you may attend to the most important subject.” — Brown’s Expository Discourses on Peter, volume in. page 8. The expression ἐκνήψατε δικαίως , (awake righteously,) is rendered by Luther machet recht aui — “Wake right up.” It is, however, generally considered to be elliptical. Some supply ζησοτες — “Awake, that ye may live righteously. Others understand δικαίως, as equivalent to ὡς δικαίως δεῖ “as it is fit you should.” “Arrian and Menander,” says Parkhurst, “use δικαιως in this sense, as may be seen in Alberti on the text.” To the two authorities quoted by Alberti, Alexander in his Paraphrase on 1. o 15:0, adds one from Ocellus Lucanus — ̔Ο δε διαμαχομενος δικαιως, but the man who stands up for his own authority as he ought to do.” — Apud Gale, page 533, I. 20. Ed. 1688. — Ed.
(98) See Calvin on the Corinthians, vol. 1, p. 167.
35. How will they be raised up? There is nothing that is more at variance with human reason than this article of faith. For who but God alone could persuade us that bodies, which are now liable to corruption, will, after having rotted away, or after they have been consumed by fire, or torn in pieces by wild beasts, will not merely be restored entire, but in a greatly better condition. Do not all our apprehensions of things straightway reject this as a thing fabulous, nay, most absurd? (100) Paul, with the view of removing entirely this appearance of absurdity, makes use of an anhypophora, (101) that is, he brings forward by way of objection, in the person of another, what appears at first view to be at variance with the doctrine of a resurrection. For this question is not that of one who inquires doubtingly as to the mode, but of one who argues from impossibility — that is, what is said as to the resurrection is a thing incredible. Hence in his reply he repels such an objection with severity. Let us observe, then, that the persons who are here introduced as speaking, are those who endeavor to disparage, in a way of scoffing, a belief in the resurrection, on the ground of its being a thing that is impossible.
(100) “Comme la plus grande absux, dite du monde;” — “As the greatest absurdity in the world.”
(101) See Calvin on the Corinthians, vol. 1, p. 281, n. 1.
36. Thou fool, that which thou sowest The Apostle might have replied, that the mode, which is to us incomprehensible, is nevertheless easy with God. Hence, we must not here form our judgment according to our own understanding, but must assign to the stupendous and secret power of God the honor of believing, that it will accomplish what we cannot comprehend. He goes to work, however, in another way. For he shows, that the resurrection is so far from being against nature, that we have every day a clear illustration of it in the course of nature itself — in the growth of the fruits of the earth. For from what but from rottenness spring the fruits that we gather out of the earth? For when the seed has been sown, unless the grains die, there will be no increase. Corruption, then, being the commencement and cause of production, we have in this a sort of picture of the resurrection. Hence it follows, that we are beyond measure spiteful and ungrateful in estimating the power of God, if we take from him what is already manifest before our eyes.
37. Thou sowest not that body that will spring up. This comparison consists of two parts — first, that it is not to be wondered that bodies rise from rottenness, inasmuch as the same thing takes place as to seed; and secondly, that it is not at variance with reason, that our bodies should be restored in another condition, since, from bare grain, God brings forth so many ears of corn, clothed with admirable contrivance, and stored with grains of superior quality. As, however, he might seem to intimate, by speaking in this way, that many bodies will therefore rise out of one, he modifies his discourse in another way, by saying that God forms the body as it pleases him, meaning that in that also there is a difference in respect of quality.
He adds, to every seed its own body By this clause he restricts what he had said respecting another body; for he says that, while the body is different, it is in such a way as to retain, nevertheless, its particular kind.
39. All flesh is not, etc. Here we have another comparison leading to the same conclusion, though there are some that explain it otherwise. For when he says, that under the name offlesh is comprehended the body of a man as well as of a beast, and yet the flesh in those two cases is different, he means by this that the substance indeed is the same, but there is a difference as to quality. The sum is this — that whatever diversity we see in any particular kind is a sort of prelude of the resurrection, because God clearly shows, that it is no difficult thing with him to renew our bodies by changing the present condition of things. (102)
(102) “Nearly allied to these are the examples of peculiar transformations undergone by various insects, and the state of rest and insensibility which precede those transformations; such as the chrysalis or aurelia state of butterflies, moths, and silkworms. The myrmeleon forniicaleo, of whose larva, and its extraordinary history, Reaumur and Roesel have given accurate descriptions, continues in its insensible or chrysalis state about four weeks. The libellula, or dragon-fly, continues still longer in its state of inaction. Naturalists tell us that the worm repairs to the margin of its pond, in quest of a convenient place of abode, during its insensible state. It attaches itself to a plant, or piece of dry wood, and the skin, which gradually becomes parched and brittle, at last splits opposite to the upper part of the thorax: through this aperture the insect, now become winged, quickly pushes its way, and being thus extricated front confinement, begins to expand its wings, to flutter, and, finally, to launch into the air with that gracefulness and ease which are peculiar to this majestic tribe. Now who that saw, for the first time, the little pendant coffin in which the insect lay entombed, and was ignorant of the transformation of which we are now speaking, would ever predict that, in a few weeks, perhaps in a few days or hours, it would become one of the most elegant and active of winged insects? And who that contemplates, with the mind of a philosopher, this current transformation, and knows that two years before the insect mounts into the air, even while it is living in water, it has the rudiments of wings, can deny that the body of a dead man may, at some future period, be again invested with vigor and activity, and soar to regions for which some latent organization may have peculiarly fitted it?” — Olythus Gregory’s Letters on the Evidences of the Christian Religion, page 225. — Ed.
41. There is one glory of the sun, and another glory of the moon Not only is there a difference between heavenly bodies and earthly, but even the heavenly bodies have not all the same glory; for the sun surpasses the moon, and the other stars differ from each other. This dissimilarity, accordingly, appears (103) in the resurrection of the dead. A mistake, however, is commonly fallen into in the application; (104) for it is supposed that Paul meant to say, that, after the resurrection, the saints will have different degrees of honor and glory. This, indeed, is perfectly true, and is proved by other declarations of Scripture; but it has nothing to do with Paul’s object. For he is not arguing as to what difference of condition there will be among the saints after the resurrection, but in what respect our bodies at present differ from those that we will one day receive. (105)
He removes, then, every idea of absurdity, by instituting this comparison: The substance of the sun and moon is the same, but there is a great difference between them in point of dignity and excellence. Is it to be wondered, then, if our body puts on a more excellent quality? (106) “I do not teach that anything will take place at the resurrection but what is already presented before the eyes of all.” That such is the meaning of the words is clear from the context. For whence and for what purpose would Paul make such a transition, were he now comparing them with one another in respect of the difference of their condition, while up to this point he has been comparing the present condition of all with their future condition, and immediately proceeds with that comparison?
(103) “Ceste dinersite de qualite se monstre;” — “This difference of quality shows itself.”
(104) “En l’application de ceste similitude;” — “In the application of this similitude.”
(105) “Comment different nos corps que nons auons maintenant de ceux que nons aurons apres;” — “In what respect our bodies, which we have now, will differ from those that we shall have afterwards.”
(106) “Qu’il n’ha maintenant;” — “Than it has now.”
43. It is sown in corruption That there may be no doubt remaining, Paul explains himself, by unfolding the difference between their present condition, and that which will be after the resurrection. What connection, then, would there be in his discourse, if he had intended in the first instance (107) to distinguish between the different degrees of future glory among the saints? There can, therefore, be no doubt, that he has been, up to this point, following out one subject. He now returns to the first similitude that he had made use of, but applies it more closely to his design. Or, if you prefer it, keeping up that similitude, he figuratively compares the time of the present life to the seed-time, and the resurrection to the harvest; and he says, that our body is now, indeed, subject to mortality and ignominy, but will then be glorious and incorruptible. He says the same thing in other words in Phi 3:21
Christ will change our vile body,
that he may make it like to his own glorious body.
(107) “Au propos precedent;” — “In the foregoing statement.”
44. It is sown an animal body. As he could not express each particular by enumerating one by one, he sums up all comprehensively in one word, by saying that the body is now animal, (108) but it will then be spiritual. Now that is called animal which is quickened by ( anima ) the soul: that is spiritual which is quickened by the Spirit. (109) Now it is the soul that quickens the body, so as to keep it from being a dead carcase. Hence it takes its title very properly from it. After the resurrection, on the other hand, that quickening influence, which it will receive from the Spirit, will be more excellent. (110) Let us, however, always bear in mind, what we have seen previously — that the substance of the body is the same, (111) and that it is the quality only that is here treated of. Let the present quality of the body be called, for the sake of greater plainness, animation; (112) let the future receive the name of inspiration. For as to the soul’s now quickening the body, that is effected through the intervention of many helps; for we stand in need of drink, food, clothing, sleep, and other things of a similar nature. Hence the weakness of animation is clearly manifested. The energy of the Spirit, on the other hand, for quickening, will be much more complete, and, consequently, exempted from necessities of that nature. This is the simple and genuine meaning of the Apostle; that no one may, by philosophizing farther, indulge in airy speculations, as those do, who suppose that the substance of the body will be spiritual, while there is no mention made here of substance, and no change will be made upon it.
(108) “It is generally agreed on by the best expositors, that ψυχικὸς here, as being opposed to πευματικὸς , (spiritual,) especially as the expression is used with a reference to the words of Moses respecting the body of Adam, ἐγένετο εἰς ψυχὴν ζῶσαν (became a living soul,) must signify animal, (literally that which draws in the breath of life, necessary to the existence of all animal bodies,) that which is endowed with faculties of sense, and has need of food, drink, and sleep for its support.” — Bloomfield. “Ψυχικὸν not φυσικὸν. (says Granville Penn,) and therefore not ‘naturale ’ but ‘animale ,’ as rendered in the Latin. Wiclif,” (he adds,) “strangely rendered, from the Vulg., ‘a beastli bodi, ’ in correcting whom, our revisers would have done well to prefer ‘animal’ to ‘natural.’” — Ed.
(109) “Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au plus pres du Grec, Animal: c’est a dire, gouuerne et viuifie de l’ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est celuy qui est viuifie de l’Esprit;” — “ But what we translate sensual, might be rendered, more closely to the Greek, animal: that is to say, governed and quickened by the soul. Mark then what is meant by the sensual body. The spiritual body is that which is quickened by the Spirit.”
(110) “Sera vne chose beaucoup plus excellente;” — “Will be a thing much more excellent.”
(111) “La substance du corps sera tousiours vne;” — “ The substance of the body will always be the same.”
(112) “Animation, qui est nom descendant de ce mot Ame ;” — “Animation, which is a name derived from this word Soul. ”
45. As it is written, The first Adam was made Lest it should seem to be some new contrivance as to the animal body, (113) he quotes Scripture, which declares that Adam became a living soul, (Gen 2:7) — meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known, that the Hebrew word נפש, (nephesh,) which Moses makes use of, is taken in a variety of senses; but in this passage it is taken to mean either vital motion, or the very essence of life itself. The second of these I rather prefer. I observe that the same thing is affirmed as to beasts — that they were made a living soul, (Gen 1:20;) but as the soul of every animal must be judged of according to its kind, there is nothing to hinder that a soul, that is to say, vital motion, may be common to all; and yet at the same time the soul of man may have something peculiar and distinguishing, namely, immortal essence, as the light of intelligence and reason.
The last Adam. This expression we do not find anywhere written. (114) Hence the phrase,It is written, must be understood as referring exclusively to the first clause; but after bringing forward this testimony of Scripture, the Apostle now begins in his own person to draw a contrast between Christ and Adam. “Moses relates that Adam was furnished with a living soul; Christ, on the other hand, is endowed with a life-giving Spirit. Now it is a much greater thing to be life, or the source of life, than simply to live.” (115) It must be observed, however, that Christ did also, like us, become a living soul; but, besides the soul, the Spirit of the Lord was also poured-out upon him, that by his power he might rise again from the dead, and raise up others, This, therefore, must be observed, in order that no one may imagine, (as Apollinaris (116) did of old,) that the Spirit was in Christ in place of a soul. And independently of this, the interpretation of this passage may be taken from the eighth chapter of the Romans, where the Apostle declares, that the body, indeed, is dead, on account of sin, and we carry in us the elements of death; but that the Spirit of Christ, who raised him up from the dead, dwelleth also in us, and that he is life, to raise up us also one day from the dead. (Rom 8:10.) From this you see, that we have living souls, inasmuch as we are men, but that we have the life-giving Spirit of Christ poured out upon us by the grace of regeneration. In short, Paul’s meaning is, that the condition that we obtain through Christ is greatly superior to the lot of the first man, because a living soul was conferred upon Adam in his own name, and in that of his posterity, but Christ has procured for us the Spirit, who is life.
Now as to his calling Christ the last Adam, the reason is this, that as the human race was created in the first man, so it is renewed in Christ. I shall express it again, and more distinctly: All men were created in the first man, because, whatever God designed to give to all, he conferred upon that one man, so that the condition of mankind was settled in his person. He by his fall (117) ruined himself and those that were his, because he drew them all, along with himself, into the same ruin: Christ came to restore our nature from ruin, and raise it up to a better condition than ever. They (118) are then, as it were, two sources, or two roots of the human race. Hence it is not without good reason, that the one is called the first man, and the other the last. This, however, gives no support to those madmen, who make Christ to be one of ourselves, as though there were and always had been only two men, and that this multitude which we behold, were a mere phantom! A similar comparison occurs in Rom 5:12
(113) “Vne nouuelle imagination qu’il ait forgee;” — “A new fancy that he had contrived.”
(114) “Ceci n’est point trouue en lieu quelconque de l’Escriture;” — “This is not found in any passage of Scripture.”
(115) “As it is said, Adam was at first a living soul, (‘So God breathed into him the breath of life,’ — that pure, divine, and heavenly breath,) ‘and he became a living soul;’ so, then to have asked the question, ‘What is man?’ must have been to receive the answer, ‘He is a living soul: he is all soul, and that soul all life.’ But now is this living soul buried in flesh, a lost thing to all the true, and great, and noble ends and purposes of that life which was at first given it. It is true, indeed, that this is a thing much less than what is said of the second Adam, in 1. o 15:45. ‘The first man Adam was made a living soul; the second Adam was a quickening Spirit.’ This latter is a great deal more. A living soul signified him to live himself; but a quickening spirit signifies a power to make others live. That the first Adam could not do; the more excellent kind of life which he had (for there was a complication of lives in the first creation of this man) he could not lose: but he could not give. He could not lose it from himself; but he could never have given it, by any power or immediate efficiency of his own, to another. Here the second Adam — the constitution of the second Adam — was far above that of the first, in that he could quicken others — a quickening spirit, not only quickened passively, but quickened actively, such a spirit as could give spirit, and diffuse life.” — Howe’s Works, (Lond. 1834,) page 1209. — Ed.
(116) The views held by Apollinaris were as follows: “Christum corpus assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus consubstantiale fuisse deitati, nec ex substantia Martin efformatum;” — “That Christ assumed a body without a stud, because Deity was to him in place of a stud, and that body was co-essential with Deity, and was not formed from the substance of Mary.” — See Mastrieht’s Theology, (1698,) volume ii. page 975. “Apollinaris, or Apollinarius, taught that the Son of God assumed manhood without a soul, ( ψυχης ανευ,) as Socrates relates; but afterwards, changing his mind, he said that he assumed a soul, but that it did not possess the intelligent or rational principle, (νουν δε ουκ εξεις αυτην) and that the λογος (word) was instead of that principle, ( αντιςου )” — Dick’s Lectures on Theology volume iii. page 22. — Ed.
(117) “Le poure mal-heureux par sa transgression;” — “The poor miserable creature by his transgression.”
(118) “Adam done et Christ;” — “Adam and Christ, therefore.”
46. But this is not first, which is spiritual. “It is necessary,” says he, “that before we are restored in Christ, we derive our origin from Adam, and resemble him. Let us, therefore, not wonder, if we begin with the living soul, for as being born precedes in order being born again, so living precedes rising again.”
47. The first Adam was from the earth. The animal life comes first, because the earthy man is first. (119) The spiritual life will come afterwards, as Christ, the heavenly man, came after Adam. Now the Manichees perverted this passage, with the view of proving that Christ brought a body from heaven into the womb of the Virgin. They mistakingly imagined, however, that Paul speaks here of the substance of the body, while he is discoursing rather as to its condition, or quality. Hence, although the first man had an immortal soul, and that too, not taken from the earth, yet he, nevertheless, savoured of the earth, from which his body had sprung, and on which he had been appointed to live. Christ, on the other hand, brought us from heaven a life-giving Spirit, that he might regenerate us into a better life, and elevated above the earth. (120) In fine, we have it from Adam — that we live in this world, as branches from the root: Christ, on the other hand, is the beginning and author of the heavenly life.
But some one will say in reply, Adam is said to be from the earth — Christfrom heaven; the nature of the comparison (121) requires this much, that Christ have his body from heaven, as the body of Adam was formed from the earth; or, at least, that the origin of man’s soul should be from the earth, but that Christ’s soul had come forth from heaven. I answer, that Paul had not contrasted the two departments of the subject with such refinement and minuteness, (for this was not necessary;) but when treating of the nature of Christ and Adam, he made a passing allusion to the creation of Adam, that he had been formed from the earth,, and at the same time, for the purpose of commending Christ’s excellence, he states, that he is the Son of God, who came down to us from heaven, and brings with him, therefore, a heavenly nature and influence. This is the simple meaning, while the refinement of the Manichees is a mere calumny.
We must, however, reply to another objection still. For Christ, so long as he lived in the world, lived a life similar to ours, and therefore earthly: hence it is not a proper contrast. The solution of this question will serve farther to refute the contrivance (122) of the Manichees. For we know, that the body of Christ was liable to death, and that it was exempted from corruption, not by its essential property, (as they speak,) (123) but solely by the providence of God. Hence Christ was not merely earthy as to the essence of his body, but was also for a time in an earthly condition; for before Christ’s power could show itself in conferring the heavenly life, it was necessary that he should die in the weakness of the flesh, (2. o 13:4.) Now this heavenly life appeared first in the resurrection, that he might quicken us also.
(119) “La vie sensuelle, ou animale, c’est a dire, que nous auons par le moyen de l’ame, precede;” — “The sensual or animal life, that is to say, what we have by means of the soul, comes first.”
(120) “Plus haute et excellente que la terre;” — “Higher and more excellent than the earth.”
(121) “La nature de l’antithese et comparison;” — “The nature of the contrast and comparison.”
(122) “La meschante imagination;” — “ The wicked fancy.”
(123) “Afin que Fuse du terme commun;” — “To use the common phrase.”
49. As we have borne Some have thought, that there is here an exhortation to a pious and holy life, into which Paul was led by way of digression; and on that account they have changed the verb from the future tense into the hortative mood. Nay more, in some Greek manuscripts the reading is φορέσωμεν (let us bear,) (124) but as that does not suit so well in respect of connection, let us adopt in preference what corresponds better with the object in view and the context. (125) Let us observe, in the first place, that this is not an exhortation, but pure doctrine, and that he is not treating here of newness of life, but pursues, without any interruption, the thread of his discourse respecting the resurrection of the flesh. The meaning accordingly will be this: “As the animal nature, which has the precedency in us, is the image of Adam, so we shall be conformed to Christ in the heavenly nature; and this will be the completion of our restoration. For we now begin to bear the image of Christ, and are every day more and more transformed into it; (126) but that image consists in spiritual regeneration. But then it will be fully restored both in body and in soul, and what is now begun will be perfected, and accordingly we will obtain in reality what we as yet only hope for.” If, however, any one prefers a different reading, this statement will serve to spur forward the Corinthians; and if there had been a lively meditation of sincere piety and a new life, it might have been the means of kindling up in them at the same time the hope of heavenly glory.
(124) “Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. Et mesme aucuns liures Grecs le lisent ainsi;” — “Hence instead of We shall bear, some have rendered it, Let us bear. And even some Greek manuscripts read it thus.”
(125) The Alexandrine manuscript, with some others, reads φορέσωμεν, let us bear. The rendering of the Vulgate is portemus — (let us bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as follows: bere we also the ymage of the heuenli. — Ed.
(126) “Car nons ne faisons encore que commencer a porter l’image de Jesus Christ;” — “For as yet we do but begin to bear the image of Jesus Christ.”
50. Now this I say This clause intimates, that what follows is explanatory of the foregoing statement. “What I have said as to bearing the image of the heavenly Adam means this — that we must be renewed in respect of our bodies, inasmuch as our bodies, being liable to corruption, cannot inherit God’s incorruptible kingdom. Hence there will be no admission for us into the kingdom of Christ, otherwise than by Christ’s renewing us after his own image.” Flesh and blood, however, we must understand, according to the condition in which they at present are, for our flesh will be a participant in the glory of God, but it will be — as renewed and quickened by the Spirit of Christ.
Hitherto he has included two things in his reasoning. In the first place, he shows that there will be a resurrection from the dead: secondly, he shows of what nature it will be. Now, however, he enters more thoroughly into a description of the manner of it. This he calls a mystery, because it had not been as yet so clearly unfolded in any statement of revelation; but he does this to make them more attentive. For that wicked doctrine had derived strength from the circumstance, that they disputed as to this matter carelessly and at their ease; (127) as if it were a matter in which they felt no difficulty. Hence by the term mystery, he admonishes them to learn a matter, which was not only as yet unknown to them, but ought to be reckoned among God’s heavenly secrets.
51.We shall not indeed all sleep. Here there is no difference in the Greek manuscripts, but in the Latin versions there are three different readings. The first is, We shall indeed all die, but we shall not all be changed. The second is, We shall indeed all rise again, but we shall not all be changed. (128) The third is, We shall not indeed all sleep, but we shall all be changed. This diversity, I conjecture, had arisen from this — that some readers, who were not the most discerning, dissatisfied with the true reading, ventured to conjecture a reading which was more approved by them. (129) For it appeared to them, at first view, to be absurd to say, that all would not die, while we read elsewhere, that it is appointed unto all men once to die. (Heb 9:27.) Hence they altered the meaning in this way — All will not be changed, though all will rise again, or will die; and the change they interpret to mean — the glory that the sons of God alone will obtain. The true reading, however, may be judged of from the context.
Paul’s intention is to explain what he had said — that we will be conformed to Christ, because flesh and blood cannot inherit the kingdom of God. A question presented itself, (130) what then will become of those who will be still living at the day of the Lord? His answer is, that although all will not die, yet they will be renewed, that mortality and corruption may be done away. It is to be observed, however, that he speaks exclusively of believers; for although the resurrection of the wicked will also involve change, yet as there is no mention made of them here, we must consider everything that is said, as referring exclusively to the elect. We now see, how well this statement corresponds with the preceding one, for as he had said, that we shall bear the image of Christ, he now declares, that this will take place when we shall be changed, so that
mortality may be swallowed up of life, (2Co 5:4,)
and that this renovation is not inconsistent with the fact, that Christ’s advent will find some still alive.
We must, however, unravel the difficulty — that it is appointed unto all men once to die; and certainly, it is not difficult to unravel it in this way — that as a change cannot take place without doing away with the previous system, that change is reckoned, with good reason, a kind of death; but, as it is not a separation of the soul from the body, it is not looked upon as an ordinary death. It will then be death, inasmuch as it will be the destruction of corruptible nature: it will not be a sleep, inasmuch as the soul will not quit the body; but there will be a sudden transition from corruptible nature into a blessed immortality.
(127) “Par maniere de passe-temps, et tout a leur aise;” — “ By way of pastime, and quite at their ease.”
(128) This is the reading of the Vulgate. Wiclif (1380) translates the verse as follows: Lo, I seie to you pryuyte (secret) of holi things, and alle we schulen rise agen, but not alle we schulen be chaungid. — Ed.
(129) “Qui leur estoit plus probable;” — “Which appeared to them more probable.”
(130) “Il y auoit sur ceci vne question qu’on prouuolt faire;” — “There was a question as to this, which might be proposed.”
52. In a moment This is still of a general nature; that is, it includes all. For in all the change will be sudden and instantaneous, because Christ’s advent will be sudden. And to convey the idea of a moment, he afterwards makes use of the phrase twinkling (or jerk) of the eye, for in the Greek manuscripts there is a twofold, reading — ῥοπὣ (jerk,) or ῥιπὣ (twinkling.) (131) It matters nothing, however, as to the sense. Paul has selected a movement of the body, that surpasses all others in quickness; for nothing is more rapid than a movement of the eye, though at the same time he has made an allusion to sleep, with which twinkling of the eye is contrasted. (132)
With the last trump. Though the repetition of the term might seem to place it beyond a doubt, that the word trumpet is here taken in its proper acceptation, yet I prefer to understand the expression as metaphorical. In 1. h 4:16, he connects together the voice of the archangel and the trump of God: As therefore a commander, with the sound of a trumpet, summons his army to battle, so Christ, by his far sounding proclamation, which will be heard throughout the whole world, will summon all the dead. Moses tells us, (Exo 19:16,) what loud and terrible sounds were uttered on occasion of the promulgation of the law. Far different will be the commotion then, when not one people merely, but the whole world will be summoned to the tribunal of God. Nor will the living only be convoked, but even the dead will be called forth from their graves. (133) Nay more, a commandment must be given to dry bones and dust that, resuming their former appearance and reunited to the spirit, they come forth straightway as living men into the presence of Christ.
The dead shall rise What he had declared generally as to all, he now explains particularly as to the living and the dead. This distinction, therefore, is simply an exposition of the foregoing statement — that all will not die, but all will be changed “Those who have already died,” says he, “will rise again incorruptible.” See what a change there will be upon the dead! “Those,” says he, “who will be still alive will themselves also be changed.” You see then as to both. (134) You now then perceive how it is, that change will be common to all, but not sleep. (135)
When he says, We shall be changed, he includes himself in the number of those, who are to live till the advent of Christ. As it was now the last times, (1. o 2:18,) that day (2. i 1:18) was to be looked for by the saints every hour. At the same time, in writing to the Thessalonians, he utters that memorable prediction respecting the scattering (136) that would take place in the Church before Christ’s coming. (2. h 2:3.) This, however, does not hinder that he might, by bringing the Corinthians, as it were, into immediate contact with the event, associate himself and them with those who would at that time be alive.
(131) It is stated by Semlr, that some in the times of Jerome preferred ῥοπὟ, but Jerome himself preferred ῥιπὟ is derived from ῥέπω, to tend or incline to. It means force or impetus. It is used by Thucydides (v. 103) to mean the preponderance of a scale. In connection with ὀφθαλμοῦ, (the eye,) it would probably mean, a cast or inclination of the eye. ̔ΡιπὟ, (the common reading,) is derived from ῥίπτω, to throw. ̔ριπὟ ὀφθαλμοῦ is explained by Nyssenus, (as stated by Parkhurst,) to mean — επιμύσις —the shutting or twinkling of the eyelids.
(132) “Pour ce que quand on se resueille, on cleigne ainsi des yeux;” — “Because, when persons awake, they twinkle in this way with their eyes.”
(133) “The trumpet shall sound, (1. o 15:52,) says the prophetic teacher. And how startling, how stupendous the summons! Nothing equal to it, nothing like it, was ever heard through all the regions of the universe, or all the revolutions of time. When conflicting armies have discharged the bellowing artillery of war, or when victorious armies have shouted for joy of the conquest, the seas and shores have rung, the mountains and plains have echoed. But the shout of the archangel, and the trump of God, will resound from pole to poles — will pierce the center and shake the pillars of heaven. Stronger — stronger still — it will penetrate even the deepest recesses of the tomb! It will pour its amazing thunder into all those abodes of silence. The dead, the very dead, shall hear.” — Hervey’s Theron and Aspasio, volume 2. page 66. — Ed.
(134) “Voyla donc ques les viuans et les morts;” — “Mark then how it will be as to the living and the dead.”
(135) “Non pus le dormir, c’est a dire la mort;” — “Not sleep, that is to say, death.”
(136) “La dissipation horrible;” — “The dreadful scattering.”
53. For this corruptible must Mark, how we shall live in the kingdom of God both in body and in soul, while at the same time flesh and blood cannot inherit the kingdom of God — for they shall previously be delivered from corruption. Our nature then, as being now corruptible and mortal, is not admissible into the kingdom of God, but when it shall have put off corruption, and shall have been beautified with in-corruption, it will then make its way into it. This passage, too, distinctly proves, that we shall rise again in that same flesh that we now carry about with us, as the Apostle assigns a new quality to it which will serve as a garment. If he had said, This corruptible must be renewed, the error of those fanatics, who imagine that mankind will be furnished with new bodies, would not have been so plainly or forcibly overthrown. Now, however, when he declares that this corruptible shall be invested with glory, there is no room left for cavil.
54. Then shall be brought to pass the saying This is not merely an amplification, ( ἐπεξεργασία ,) (137) but a confirmation, too, of the preceding statement. For what was foretold by the Prophets must be fulfilled. Now this prediction will not be fulfilled, until our bodies, laying aside corruption, will put on incorruption Hence this last result, also, is necessary. To come to pass, is used here in the sense of being fully accomplished, for what Paul quotes is now begun in us, and is daily, too, receiving further accomplishment; but it will not have its complete fulfillment until the last day.
It does not, however, appear quite manifest, from what passage he has taken this quotation, for many statements occur in the Prophets to this effect. Only the probability is, that the first clause is taken either from Isa 25:8, where it is said that death will be for ever destroyed by the Lord, (138) or, (as almost all are rather inclined to think,) from Hos 13:14, where the Prophet, bewailing the obstinate wickedness of Israel, complains that he was like an untimely child, that struggles against the efforts of his mother in travail, that he may not come forth from the womb, and from this he concludes, that it was owing entirely to himself, that he was not delivered from death. I will ransom them, says he, from the power of the grave: I will rescue them from death. It matters not, whether you read these words in the future of the indicative, or in the subjunctive (139) for in either way the meaning amounts to this — that God was prepared to confer upon them salvation, if they would have allowed the favor to be conferred upon them, and that, therefore, if they perished, it was their own fault.
He afterwards adds,I will be thy destruction, O death! thy ruin, O grave! In these words God intimates, that he accomplishes the salvation of his people (140) only when death and the grave are reduced to nothing. For no one will deny, that in that passage there is a description of completed salvation. As, therefore, we do not see such a destruction of death, it follows, that we do not yet enjoy that complete salvation, which God promises to his people, and that, consequently, it is delayed until that day. Then, accordingly, will death be swallowed up, that is, it will be reduced to nothing, (141) that we may have manifestly, in every particular, and in every respect, (as they say,) a complete victory over it. (142)
(137) “Vne declaration ou amplification;” — “A declaration or amplification.”
(138) “The words, as alleged by Paul,” (from Isa 25:8,) “are found in the version of Theodotion, with which the Targum and Syriac agree, in reading the verb as a passive, כלע in Piel, as here, commonly signifies to destroy, destroy utterly; in Kal, the more usual signification is that of swallowing, which most of the versions have unhappily adopted, לנצח the Greek translators render by; ἰσχύσας, εἰς τέλος, εἰς νῖκος; attaching to the term the idea of what is overpowering, durable, complete. The significations of the Hebrew root נצח, used only in Niphal and Piel, are — to shine, lead, lead on, be complete; in Chald. to surpass; excel, vanquish; hence the idea of victory, eternity, etc., attaching to נצח, and of completely, entirely, for ever, etc., to לנצח נצח. The words are therefore equivalent to ὁ θάνατος ὀυκ ἐσται ἐτι — (Death shall be no longer,) Rev 21:4, where there seems to be an evident allusion to our text; and where the subject is, as here, not the millennial state of the Church, but the state of glory after the resurrection of the body. It will be then only, that a period shall be put to the reproachful persecutions of the righteous, which Isaiah likewise predicts.” — Henderson on Isaiah. — Ed.
(139) “Ie les eusse rachetez — ie les eusse deliurez;” — “I could have ransomed them — I could have rescued them.”
(140) “Lors vrayement et a bon escient il sauue les fideles;” — “He then truly and effectually saves believers.”
(141) “This victory will not be gradual only, but total and entire. Every thing of mortality, that was hanging about these glorious victors, shall be swallowed up in perfect and endless life. Death is unstung first — disarmed — and then easily overcome. Its sting is said to be sin — the deadliest thing in death. A plain farther proof, by the way, the Apostle intended death also in the moral sense. And the insulting inquiry, ‘where is it?’ implies ‘tis not any where to be found; and signifies a total abolition of it, and, by consequence, must infer that every thing of death besides must, as to them, for ever cease and be no more. Which also the phrase of swallowing up doth with great emphasis express.” — Howe’s Works, (Lond. 1834,) page 1035. — Ed.
(142) “En sorte que nons aurons plene et parfaite victoire a Pencontre d’elle;” — “ So that we shall have a full and complete victory over it.”
As to the second clause, in which he triumphs over death and the grave, it is not certain whether he speaks of himself, or whether he meant there also to quote the words of the Prophet. For where we render it, “I will be thy destruction, O death! — thy ruin, O grave!” the Greeks have translated it, “Where, O death, is thy suit? (143) where, O grave, thy sting?” Now although this mistake of the Greeks is excusable from the near resemblance of the words, (144) yet if any one will attentively examine the context, he will see that they have gone quite away from the Prophet’s intention. The true meaning, then, will be this — that the Lord will put an end to death, and destroy the grave. It is possible, however, that, as the Greek translation was in common use, Paul alluded to it, and in that there is nothing inconsistent, though he has not quoted literally, for instead of victory he has used the term action, or law-suit. (145) I am certainly of opinion, that the Apostle did not deliberately intend to call in the Prophet as a witness, with the view of making a wrong use of his authority, but simply accommodated, in passing, to his own use a sentiment that had come into common use, as being, independently of this, of a pious nature. (146) The main thing is this — that Paul, by an exclamation of a spirited nature, designed to rouse up the minds of the Corinthians, and lead them on, as it were, to a near view of the resurrection. Now, although we do not as yet behold the victory with our eyes, and the day of triumph has not yet arrived, (nay more, the dangers of war must every day be encountered,) yet the assurance of faith, as we shall have occasion to observe ere long, is not at all thereby diminished.
(143) “Ou est ton plaid, c’est a dire, le proces que tu intentes contre nons, o mort ?” — “O death, where is thy suit — that is to say, the process that thou carriest on against us?”
(144) “The passage (says Dr. Bloomfield) is from Hos 13:14, and the Apostle’s words differ only by the transposition of νῖκος (victory) and κέντρον, (sting,) from the ancient versions; except that for νῖκος the Sept. has δίκν (law-suit.)” It is noticed, however, by Granville Penn, that “in the most ancient of all the existing MSS. (Vat. and Ephr.) there is no transposition of θανατος (death) and κεντρον, (sting;) and the Apostle’s sentence preserves the same order as in the Greek of Hosea; so that the transposition lies wholly at the door of those MSS. which are more recent than those ancient copies.” The Vat. version has νεικος; instead of νικος, but from the circumstance that in that version νεικος is used in the 54th verse manifestly instead of νικος , it abundantly appears that it is a mere difference of spelling. The words to which Calvin refers, as having been mistaken for each other from their near resemblance, are, δικη (law-suit) and νικος, (or νικη,) victory. — Ed.
(145) “Car en lieu du mot δίκη , qui signifie plaid ou proces, il a mis νῖκος , qui signifie victoire ; ” — “For in place of the word δίκη, which signifies an action or law-suit, they have used νῖκος, which signifies victory.”
(146) “Bonne et saincte;” — “Good and holy,”
56. The sting of death is sin In other words, “Death has no dart with which to wound us except sin, since death proceeds from the anger of God. Now it is only with our sins that God is angry. Take away sin, therefore, and death will no more be able to harm us.” This agrees with what he said in Rom 6:23, that the wages of sin is death. Here, however, he makes use of another metaphor, for he compared sin to a sting, with which alone death is armed for inflicting upon us a deadly wound. Let that be taken away, and death is disarmed, so as to be no longer hurtful. Now with what view Paul says this will be explained by him ere long.
The strength of sin is the law It is the law of God that imparts to that sting its deadly power, because it does not merely discover our guilt, but even increases it. A clearer exposition of this statement may be found in Rom 7:9, where Paul teaches us that we are alive, so long as we are without the law, because in our own opinion it is well with us, and we do not feel our own misery, until the law summons us to the judgment of God, and wounds our conscience with an apprehension of eternal death. Farther, he teaches us that sin has been in a manner lulled asleep, but is kindled up by the law, so as to rage furiously. Meanwhile, however, he vindicates the law from calumnies, on the ground that it is holy, and good, and just, and is not of itself the parent of sin or the cause of death. Hence he concludes, that whatever there is of evil is to be reckoned to our own account, inasmuch as it manifestly proceeds from the depravity of our nature. Hence the law is but the occasion of injury. The true cause of ruin is in ourselves. Hence he speaks of the law here as the strength or power of sin, because it executes upon us the judgment of God. In the mean time he does not deny, that sin inflicts death even upon those that know not the law; but he speaks in this manner, because it exercises its tyranny upon them with less violence. For the law came that sin might abound, (Rom 5:20,) or that it might become beyond measure sinful. (Rom 7:13.)
57. But thanks be to God From this it appears, why it it was that he made mention both of sin and of the law, when treating of death. Death has no sting with which to wound except sin, and the law imparts to this sting a deadly power. But Christ has conquered sin, and by conquering it has procured victory for us, and has redeemed us from the curse of the law. (Gal 3:13.) Hence it follows, that we are no longer lying under the power of death. Hence, although we have not as yet a full discovery of those benefits, yet we may already with confidence glory in them, because it is necessary that what has been accomplished in the Head should be accomplished, also, in the members. We may, therefore, triumph over death as subdued, because Christ’s victory is ours.
When, therefore, he says, that victory has been given to us, you are to understand by this in the first place, that it is inasmuch as Christ has in his own person abolished sin, has satisfied the law, has endured the curse, has appeased the anger of God, and has procured life; and farther, because he has already begun to make us partakers of all those benefits. For though we still carry about with us the remains of sin, it, nevertheless, does not reign in us: though it still stings us, it does not do so fatally, because its edge is blunted, so that it does not penetrate into the vitals of the soul. Though the law still threatens, yet there is presented to us on the other hand, the liberty that was procured for us by Christ, which is an antidote to its terrors. Though the remains of sin still dwell in us, yet the Spirit who raised up Christ from the dead is life, because of righteousness. (Rom 8:10.) Now follows the conclusion.
58. Wherefore, my brethren Having satisfied himself that he had sufficiently proved the doctrine of the resurrection, he now closes his discussion with an exhortation; and this has much more force, than if he had made use of a simple conclusion with an affirmation. Since your labor, says he, is not in vain in the Lord, be steadfast, and abound in good works Now he says that their labor is not in vain, for this reason, that there is a reward laid up for them with God. This is that exclusive hope which, in the first instance, encourages believers, and afterwards sustains them, so that they do not stop short in the race. Hence he exhorts them to remain steadfast, because they rest on a firm foundation, as they know that a better life is prepared for them in heaven.
He adds — abounding in the work of the Lord; for the hope of a resurrection makes us not be weary in well doing, as he teaches in Col 1:10. For amidst so many occasions of offense as constantly present themselves to us, who is there that would not despond, or turn aside from the way, were it not that, by thinking of a better life he is by this means kept in the fear of God? Now, on the other hand, he intimates, that if the hope of a resurrection is taken away, then, the foundation (as it were) being rooted up, the whole structure of piety falls to the ground. (147) Unquestionably, if the hope of reward is taken away and extinguished, alacrity in running will not merely grow cold, but will be altogether destroyed.
(147) “D’autant que ceste esperance enest le fondement;” — “Inasmuch as that hope is the foundation of it.”
1Co 15:1. Moreover, brethren, &c.- After St. Paul had left the Corinthians, some among them denied the resurrection of the dead, though he had strongly inculcated that doctrine. He therefore confutes their objections by Christ's resurrection, which the number of witnesses yet remaining who had seen him, put past all question; besides the constant inculcating of it by all the Apostles every where. From the resurrection of Christ thus established, he infers the resurrection of the dead; shews the order they shall rise in, and what sort of bodies they shall have. It is well known, that the primitive Christians were often insulted by the heathen philosophers for their hope of a resurrection, which one of them ridiculously enough calls "the hope of worms." See 2Ti 2:18. Others taught that virtue was its own necessary reward, in such a manner as tended to overthrow the strongest of all natural arguments for a future state; namely, that which is taken from such an unequal distribution of rewards and punishments here below. If, biassed by these vain pretences of the heathen philosophers, or seduced by any Jewish teachers of Sadducean principles, the Christians were tempted so to refine on the doctrine of the resurrection, as in effect to explain it away, it shews the propriety of this Apostle's setting himself to prove the resurrection of the faithful principally, and a resurrection in general only, or chiefly, by implication.
1Co 15:2. By which-ye are saved.- "By which you are brought into a state of salvation; into the way of being completely and eternally saved." The next clause should be rendered, If you retain those joyful tidings which I delivered unto you. The words rendered unless, εκτος ει μη, are remarkable, and may suggest the thought expressed 1Co 15:17. So the first two verses may be a transition; as if he had said, "I preach the same gospel still, and I hope you will retain it: yet I have reason to fear that some of you entertain notions which tend quite to enervate it." Some would render εκτος ει μη with a comma, making it an exception to the former clause,-but if not,-if you do not retain what I have preached,-you have believed in vain. See 1Ti 5:19.
1Co 15:4. And that he rose again the third day.- It has been questioned, where the scriptures foretel that Christ should rise from the dead on the third day. Some think there is a parenthesis: so that the meaning will be, "He rose again according to the scriptures, and this on the third day." Others refer to Psa 16:10 which says, He should not see corruption in the grave, as expressive of this, because bodies begin to putrify on the fourth day. Bishop Warburton refers this to the representative sacrifice of Isaac. Isaac, says he, was the representative of Christ dying for us; his carrying the wood represented Christ carrying his cross; his father's bringing him safe from mount Moriah, after three days, during which the son was under condemnation of death, represented the time that Christ continued dead; and the father plainly received him under the character of Christ's representative, as restored from the dead; for as his being brought to the mount, his being bound and laid on the altar, figured the sufferings and death of Christ, so his being taken from thence alive as properly figured Christ's resurrection; nay, even the very time of his resurrection from the dead
1Co 15:5. Then of the twelve.- It is certain, that neither Judas nor Thomas was there, and probably James might be absent, (see on 1Co 15:7.) But as the council of twenty-three among the Jews might be said to be assembled if the greater part were present, though the number might not be complete; so the company might be called the twelve, though we should suppose a fourth part to have been absent. See Mar 16:14. Luk 24:36. Joh 20:26.
1Co 15:6. Above five hundred brethren at once.- This was probably in Galilee, where our Saviour had a very great number of disciples; and though there were no more than a hundred and twenty assembled at Jerusalem when Matthias was chosen, yet it does not follow that there was no such number in Galilee, where it appears, from the whole tenor of the gospel, that our Lord's disciples abounded very much. This, therefore, is so far from being an objection to the truth of our Saviour's resurrection (as Chubb and others would urge), that it is a glorious proof of the contrary. Had it been an imposture, so many false hearts and tongues could never have acted in concert; nor would they all have kept the secret, which remorse, interest, and perhaps often torture, might urge them to divulge: especially as there had been one traitor among the twelve; on whose account, had they been conscious of a fraud, a general suspicion of each other's secrecy must have arisen. See Ditton on the Resurrection, and Prideaux's Letter to a Deist, p. 241.
1Co 15:7. Then of all the Apostles.- The change of phrase from that in the conclusion of the 5th verse, is very remarkable, and probably intimates, that they who were there called the twelve, (that is, the greatest part of the company who used to be so denominated) were not, even the whole eleven. On which circumstance a probable conjecture is grounded, that James might, by some accident, have been detained from meeting his brethren, both on the day of the resurrection and that day se'nnight; and likewise at the time when Christ appeared to the five hundred: and that he might in this respect be upon a level with them, our Lord appeared to him alone, after all the appearances mentioned before.
1Co 15:8. As of one born out of due time.- A birth which comes before its time, (the name which St. Paul here gives himself,) is usually sudden and unexpected, and is also weak and feeble. The former part applies so St. Paul's being made a Christian and an apostle, though it be in regard to the latter that he humbly stiles himself one born out of due time.
1Co 15:9. For I am the least of the Apostles, &c.- "For how much soever I be now enriched, and advanced to gifts and graces, and in the honours of the apostolate; and how eminent and successful soever my labours and sufferings have been in the execution of that office, I really am in myself, and in my own account, the very least and most contemptible of all the Apostles of Christ; yea, less than the least of all saints, (Eph 3:8.) utterly unworthy of any favour, much more of so high and honourable a station in the church: Nay, on the contrary, I justly deserved to have an eternal brand of infamy set upon me; because I was all along, in the days of my unregeneracy, and blind zeal for judaism, a most obstinate unbeliever, and a most bitter enemy to, and outrageous persecutor of, the church (Act 8:3; Act 9:1,) which God has erected as a peculiar people to himself, and which he owns and blesses, and will be glorified in and by."
1Co 15:10. Was not in vain.- Instead of was not in vain, &c. some render the passage has not been in vain; for I have laboured.
1Co 15:12. How say some among you? &c.- This may well be understood of the head of the contrary faction, and some of his disciples. First, because St. Paul introduces this confutation by asserting his mission, which these his opposers would bring in question. Secondly, because he is so careful to let the Corinthians see that he maintains not the doctrine of the resurrection in opposition to these their new leaders, it being the doctrine which he had preached to them at their first conversion, before any false Apostle appeared among them, and misled them about the resurrection. Their false Apostle was a Jew, and in all appearance judaized; may he not also be suspected of Sadduceism?-For it is plain that he did, with all his might, oppose St. Paul, which must proceed from some very great difference in opinion at the bottom, as there are no footsteps of any personal provocation.
1Co 15:13. Then is Christ not risen.- The argument on which the Apostle dwells in so copious a manner, would appear to be of great moment, whatever the principles were by which the doctrine of the resurrection was assaulted. It could not be said, that that was in its own nature impossible which was accomplished in Christ; and it would prove that the hope of a resurrection was not, as the Gentiles represented it, a mean and sordid hope, since it was accomplished in the Son of God. See on 1Co 15:1.
1Co 15:17. Ye are yet in your sins.- The word sin is frequently used for the punishment due to sin; and in that sense it should be understood here: "Ye are yet liable to the punishment of your sins." It is the constant tenor of scripture, that atonement for the sins of the world was made by our great High-priest uponthe cross; that his death was our ransom, and his blood the price paid for it: so that when we consider the ransom, which includes our justification, with respect to Christ, the author of it, it must be ascribed to his death and passion;-but as to ourselves, our title and interest in this common salvation being grounded in faith, our justification, though purchased by the blood of Christ, must be appropriated to ourselves through faith in that blood. For the same Apostle who has told us that we are justified freely through the redemption which is in Christ Jesus, has likewise told us, that God hath set him forth to be a propitiation through faith in his blood. For this reason we are said to be justified by faith; not that our faith is the purchase of justification, which we owe to the blood of Christ alone; but because through faith we obtain the benefit of the redemption wrought by Jesus Christ. Now, though the death of Christ was the reconciling of the world to God, yet the resurrection of Christ is the crowning point of our hope and faith in him; even of our faith in his blood, by which he made a propitiation for our sins: and therefore, although Christ died for our offences, and made atonement for our sins, yet since our faith in his death, and our hope in his blood, (by which hope and faith we are justified,) are built upon the truth and credit of his resurrection, it is very properly said that he rose again for our justification. For the death of Christ would have been no justification to us, nor could we have had hope or faith in it, but for the power and glory of the resurrection, which has wiped awaythe scandal and ignominy of the cross, and made it both a divine and rational act of faith to hope for life and immortality from him, who himself once died upon the tree. Thus we learn from St. Paul, that if Christ be not risen, our faith is in vain; we are yet in our sins. Whence we gather that faith in the death of Christ, not grounded on the assurance of his resurrection, is a vain faith, and such a one as cannot deliver us from our sins: nay, that the death of Christ could not have been a propitiation for sin without his resurrection, he expressly teaches in the next verse:-Then they also, which are fallen asleep in Christ, are perished.
1Co 15:18. Fallen asleep in Christ.- "All deceased Christians, not excepting the most excellent of them, who have died for their religion. They have lost their life and being together, on this supposition, in the cause of one, who, if still among the dead, must have been an impostor, and a false prophet."
1Co 15:19. We are of all men most miserable.- Most pitiable. Doddridge. It is quite foreign to the purpose to argue from this text, as some have done, that if there were no future state, holiness and virtue would make men more miserable than they would otherwise be. It is evident that St. Paul here speaks not of the case of good men in general, if we could possibly suppose that their hopes of future happiness should, after all, be disappointed; but of the case of the Apostles, and other first preachers and professorsofChristianity,if,amidstalltheir hardships and persecutions, they were not supported by this hope. To be a Christian, in those days, was to be an example of well-tried holiness and virtue, of true wisdom, and of consummate fortitude; to be exposed to scorn, to infamy, and to death; to be pointed at as a fool, a madman, an enthusiast; to be reviled as an atheist, and an enemy to all religion; to be punished as a robber and murderer; to lose fame, and friends, and comfort; and to be exposed to every thing at which human nature shudders, and which a person of the greatest courage, unassisted by divine grace, would certainly endeavour to evade. Destitute therefore of the hope of the resurrection amid these sufferings, they must have been perpetuallysubjected to the upbraidings of their own minds, for sacrificing every view of happiness in this world, to advance what they knew to be a pernicious falsehood. Perhaps there never was a set of men on earth so wretched as they must have been on this supposition.
1Co 15:20. But now is Christ risen, &c.- It is a great mistake to imagine that the Apostle is employed throughout this chapter in proving a resurrection: the proof lies in a very narrow compass, chiefly from 1Co 15:12-19 and almost all the rest of the chapter is taken up in illustrating, vindicating, or applying it. The proof is, indeed, very short, but most solid and convincing;-that which arose from Christ's resurrection. Now that not only proved a resurrection to be in fact possible, but, which was much more, as it proved Christ to be a divine teacher, it proved the doctrine of a general resurrection, which he so expressly taught. It was natural too for so good a man as St. Paul to insist on the sad consequences which would follow, with respect to himself and his brethren, from giving up so glorious a hope; and the cordial manner in which he speaks of this, is a noble internal argument, which every reader of sensibility must feel. Instead of-become the first fruits of them that slept, some render the passage-the first fruits of them that are fallen asleep. The first fruits was a small part, first taken and offered to God, and which sanctified the whole mass that was to follow. See on 1Co 15:18.
1Co 15:24. When he shall have put down all rule.- Shall have abolished, or deposed. The word καταργεομαι generally signifies divesting a thing of some power, whether lawful or usurped, which it formerly had, and of reducing it to an incapacity of exerting that power any more. Thus it is used of Satan, Heb 2:14 of death, here and 1Co 15:26 of temporal princes, 2Ti 1:10 and 1Co 1:28; 1Co 2:6 and of the ceremonial law, Eph 2:15.
1Co 15:28. Then shall the Son also himself be subject, &c.- "When the Father shall have subjected all things to him, so that it shall appear to every eye that he is indeed Lord of all, then shall the Son also himself be subject to him, who subjected all things to him, by a public act in the midst of this most august assembly; giving up as it were his commission to preside as universal Lord in the mediatorial kingdom, as having answered the end for which it was given him, in the completesalvation of all his faithful saints; whom he shall then introduce into a state of the greatest proximity to God, and most intimate converse with him, that God, the Trinity, may be, and that he may appear to be, all in all: that they all may enjoy complete and everlasting happiness, in the full communication of the divine favour to them for ever." It appears evidently, that the kingdom to be given up is the rule of this lower world, which is then to be consumed; and that it may notseem as if a province of Christ's empire was destroyed, his mediatorial government, undertaken in avowed subserviency to the scheme of redemption, Eph 1:10 and completed in the glorification of all his faithful people, shall close in the most honourable manner. God will declare the ends of it fully answered; and the whole body of his saints shall be introduced by him into a state of more intimate approach to, and communion with, the tri-une God, than had been known by the spirits of the blessed in their separate state. Upon the whole, we must remember here, that Christ is spoken of in his mediatorial capacity, and that it follows in the nature ofthings, that his mediatorial kingdom must cease, and be given up, when the greatend of his mediatorial government is completely answered; so that no possible objection can be hence derived against the true Divinity of the second Person in the ever-blessed Trinity, who being God before the creation of this world, and, consequently, before he assumed the office of the Redeemer of men, will and must remain God over all, blessed for ever, when the great designs of that office are entirely completed. Accordingly, it is very observable, that, though the apostle had expressly mentioned God even the Father, 1Co 15:24 as the Person to whom Christ was to give up the kingdom, which he received from him; yet he here speaks of God absolutely, without the personal restriction, as all in all. See Jones's Catholic Doctrine of a Trinity, ch. 1 art. 15, 39, &c. Bp. Brown's Procedure of the Understanding, and the Inferences drawn from 2Co 13:14.
1Co 15:29. Else what shall they do, &c.- "Such are our views and hopes, as Christians; else, if it were not so, what should they do who are baptized in token of their embracing the Christian faith in the room of the dead, who are just fallen in the cause of Christ, but whose places are filled up by a succession of new converts, who immediately offer themselves to succeed them, as ranks of soldiers that advance to the combat in the room of their companions,who have just been slain in their fight. If the doctrine that I oppose be true, and the dead are not raised at all, why are they, nevertheless, thus baptized in the room of the dead, as cheerfully ready, at the peril of their lives, to keep up the cause of Jesus in the world?" It would be almost endless to enumerate, and much more to canvass, all the interpretations which have been given of this obscure phrase, υπερ των νεκρων . There is no reason to believe that the superstitious custom, mentioned by Epiphanius, of baptizing a living person, as representing one who had died unbaptized, is here referred to; it is more likely to have arisen from a mistake of this passage than to have been so early prevalent. Mr. Cradock's supposing it to allude to washing dead bodies, neither suits the grammar, nor really makes any significant sense. The primitive Christians were accustomed, in general, to reserve the baptizing of adults for solemn occasions, particularly for Whitsunday. But it is not at all improbable, that when any eminent Christians died, especially martyrs, some were chosen out of the catechumens who were preparing for baptism, and, in honour of these eminent saints, and to fill up their places, were baptized for the dead. Dr. Whitby, by the words, for the dead, understands, "for that Jesus, who, according to their doctrine, must still be dead;" and he observes, that the plural οι νεκροι is frequently used in scripture, when one person is spoken of; and that the resurrection νεκρων - of the dead in general, is thrice mentioned by this Apostle, when speaking of the resurrection of Christ alone. See the Reflections.
1Co 15:31. I protest by your rejoicing.- "I protest by your joys, which I do so cordially take part in that I may call them my own."
1Co 15:32. If after the manner of men, &c.- St. Paul was a Roman citizen, and pleaded his privilege as such, and therefore the chief captain was afraid because he had bound him; for, as Cicero says, Facinus est vinciri civem Romanum, scelus verberari;-that is, "it is wicked, or unlawful, to bind a Roman citizen;-it is villainous to scourge him," that is, "to examine him by scourging." This was at Jerusalem; but he had done the like before at Philippi. Now, if he pleaded his privilege on these lesser occasions, would he not much more have done it on such an occasion as this which is specified in the text? Besides, who could order it? The provincials had no such power; and the governor would not venture to inflict such a punishment on a Roman citizen, from which he was exempt by their laws: and especially he would not have attempted it at that time, which was the beginning of Nero's reign, while he governed well, and very moderately. Nor does any time appear in the course of the history which can well be assigned for it; for when St. Paul came first from Ephesus, he stayed but a little while, and left them in quiet, Act 18:19.; and upon his return thither, when the Jews endeavoured to prejudice the multitude against him, he taught in the school of Tyrannus; and though he continued there two years, we hear of no riot till the affair of Demetrius. After this he immediately left the city, and went into Macedonia. There is a like difficulty as to the place;-for to suppose it to have been in the theatre, as some have done, seems wholly without foundation. Theatres were designed for scenical entertainments, such as plays, musical concerts, the contests of poets and orators; and sometimes their publiccouncils were held there. But they were no ways fitted, nor indeed safe, for contests with wild beasts. The amphitheatres were the usual places for those shows: nor do we find mention made in ancient writers of any amphitheatre at Ephesus; though had there been one, and St. Paul had been exposed in it, it is scarcely probable but we should have heard of it. Moreover, had the Apostle been thus engaged, it is difficultto apprehend how he could have escaped without a miracle. For those who conquered the beasts were obliged to fight with men till they were killed themselves. This was the barbarous custom at that very time, as we learn from Seneca, epist. 7. It seems most reasonable, therefore, to understand the expression as metaphorical, and that he alludes to the tumult raised by Demetrius. He uses the like metaphors, and with respect to the same thing, ch. 1Co 4:9 and again, 1Co 15:13 alluding to another custom. And in Acts (Act 20:29) speaking of the Ephesians, making use of the same trope, he says, I know this, that after my departure shall grievous wolves enter in among you, not sparing the flock. As to the expression κατα ανθρωπον, the sense seems to be, humanly speaking; and so it is used by Chrysippas, and the phrase κατ' ανδρα by AEschylus, as Grotius remarks upon Rom 3:5. See also Gal 3:15 the relations which Nicephorus and Theodoret give us, of an encounter which St. Paul had with wild beasts on the theatre at Ephesus, have been so far regarded by Dr. Whitby, that he contends for the literal interpretation of this passage; in favour of which it is also urged, that had he spoken of brutal men, he would rather have mentioned the assault made upon him at Lystra, where he was stoned, and supposed to be dead. But the danger of being pulled to pieces might be greater at Ephesus: It had happened very lately, and as the scene was much nearer Corinth, it might be more natural for him to mention it here. The silence of St. Luke in his history as to so memorable an event as a combat with beasts must have been, and St. Paul's omitting it in the large catalogue of his sufferings, 2Co 11:23 together with his knownprivilege as a Roman citizen, which would probably, as to be sure it should legally, have protected him from such an insult, do all favour the figurative interpretation; and the expression κατα ανθρωπον, after the manner of men, or humanly speaking, has a propriety on this hypothesis, which it cannot have on the other, and seems to be quite decis
Let us eat and drink, &c.- If the dead rise not at all, the Epicurean maxim might seem to be justified: "Let us make the best of this short life, which is the whole period of our being; and, giving up those sublime sentiments and pursuits which belong not to creatures of so short and low an existence, let us eat and drink, since we are to die as it were to-morrow or the next day; for, so little is the difference between one period of such a life and another, that it is scarcely worth while to make the distinction." It should be observed, that St. Paul writes all along upon a supposition, that if such proofs as he had produced of Christ's resurrection were not to be depended upon, we could have no certainty at all with respect to any future existence. And though it must be acknowledged, that the natural arguments for the immortality of the soul, and future retributions, carry with them great probability, yet the degree of evidence is by no means comparable to that which the Corinthians must have had of Christ's resurrection, with which our own has so necessary a connection: and, consequently, had these proofs been given up, what might have been pleaded in favour of the other, would probably have made very little impression. It is scarcely necessary to observe, that the Apostle is not here speaking his own sentiments, but arguing according to the Epicurean or Sadducean notions of those who, denying a future state, urged as a natural consequence, that man in that case had nothing more to do than to make the best he could of the present life. St. Paul could not, for a moment, admit of such a supposition. He was too firmly grounded in the belief of a resurrection, to allow for one moment any reasoning built upon the idea of its falsehood; and therefore we may observe, that he immediately adds to the sentiments which he puts into the mouth of his opposers, Be not deceived, &c. 1Co 15:33. Consequently, all the absurd and blasphemous reasonings of Chubb, drawn from this passage, are grounded upon the most false and indefensible principles. St. Paul, in every page of his writings, shews too great a regard to holiness and virtue, for us ever to believe that he could think, upon any hypothesis, a life of impurity and vice preferable to them.
1Co 15:33. Evil communications corrupt good manners.- The original words are a quotation from the works of Menander, and are an Iambic verse. Accordingly Dr. Doddridge very well translates them thus:
"Good manners are debauch'd by talk profane."
1Co 15:34. I speak this to your shame.- May not this probably be said to make them ashamed of their leader, in whom they were so forward to glory? For it is not unlikely that their questioningand denying the resurrection came from their new Apostle, who raised such opposition against St. Paul. Instead of, Awake to righteousness, some read, Awake, as becomes righteous men.
1Co 15:35. Some man will say, How, &c.?- If we will allow St. Paul to know what he says, it is plain from his answers, that he understands these words to contain two questions: First, "How comes it to pass, that dead men are raised to life again;-would it not be better they should live on;-why do they die to live again?" Secondly, "With what body shall they return to life?" To both these he distinctly answers, 1. That those who are raised to a heavenly state, shall have new bodies; and next, that it is fit men should die, death being no improper way to the attaining of these new bodies. He shews that there is so plain and common an instance of this, in the sowing of all seeds, that he thinks it a foolish thing to make a difficulty of it; and then proceeds to declare, that as they shall have new bodies, so they shall have better bodies than they had before; namely, spiritual and incorruptible bodies. See Locke on the Human Understanding, b. 2 : 100: 27 and Ward's 48th Dissertation.
1Co 15:36. Except it die.- It has been objected to this, that if the seed die, it never bears fruit; but it is certain that the seed in general does consume away in the ground, though a little germen or bud, which makes a part of it, springs up into new life, and is fed by the death and corruption of the rest. So that these wise philosophers of our own, talk just as foolishly as the Corinthian free-thinkers whom they vindicate. See Joh 12:23-24.
1Co 15:38. To every seed his own body.- The Apostle seems more directly to speak of that as its proper body, which is peculiar to that species of grain; yet undoubtedly each ear has a peculiar reference to one individual, as its proper seed, in such a manner, as another of the same species has not: and what follows plainly suits such a view. God is said to give it this body as it pleases him, because we know not how it is produced; and the Apostle's leading thought is, that it is absurd to argue against a resurrection, on a principle which is so palpably false as that must be, which supposes us to understand the whole progress of the divine works.
1Co 15:39. All flesh is not the same flesh.- The scope of the passage makes it evident, that by flesh St. Paul here means bodies; as much as to say, that God has given to the several sorts of animals, bodies in shape, texture, and organization, very different one from another, as he has thought good; and so he can give to men at the resurrection,bodiesofvery different constitutions and qualities from those which they had before. Mr. Locke, instead of beasts, reads cattle, κτηνων .
1Co 15:41-42. There is one glory of the sun, &c.- Some would connect these two verses in the following manner: There is one glory of the sun, &c.-For one star differeth from another star, 1Co 15:42. So also in glory is the resurrection of the dead. But the clause, So also is the resurrection of the dead, should rather conclude the 41st verse. As if the Apostle had said, "Another kind of glory shall appear than human nature has known in its purest state, in any beauty of form, or ornaments of dress. There shall, indeed, as I intimated but now, be differences in the degree of that glory, correspondent to the different excellencies in the characters of good men, on whom it is to pass: but all shall experience a most illustrious and happy change." It should be observed, that the resurrection of the dead here spoken of, is not the resurrection of all mankind in common, but only the resurrection of the just. This will be evident to any one who observes that St. Paul having, 1Co 15:22 declared that all men shall be made alive again, tells the Corinthians, 1Co 15:23 that it shall not be all at once, but at several distances of time. First of all, Christ rose; afterwards next in order to him the just should all be raised, which resurrection of the just is that which he treats and gives an account of to the end of this discourse and chapter; and thus does not directly come to the resurrection of the wicked, which was to be the third and last in order: so that from the 23rd verse to the end of this chapter, all that he says of the resurrection, is a description only of the resurrection of the just, though he calls it here by the general name of the resurrection of the dead. That this is the case is so evident, that there is scarcely a verse from the 4lst to the end, which does not evince it. 1st, What in this resurrection is raised, St. Paul assures us, 1Co 15:43, is raised in glory, but the wicked are not raised in glory. 2nd, He says we (speaking in the name of all that shall be then raised) shall bear the image of the heavenly Adam, 1Co 15:49 which cannot belong to the wicked. We shall all be changed, that death may be swallowed up of victory, which God giveth us through our Lord Jesus Christ, 1Co 15:51-54; 1Co 15:57 which cannot likewise belong to the damned. And therefore we and us must be understood to be spoken in the name of the dead that will be Christ's, who are to be raised apart by themselves, before the rest of mankind. 3rdly, He says, 1Co 15:52, that when the dead are raised, they who are alive shall be changed in the twinkling of an eye. Now that these dead are only the dead in Christ, who shall rise first, and shall be caught up in the clouds to meet the Lord in the air, is plain from 1Th 4:16-17. 4thly, A farther proof whereof is, 1Co 15:56-57 in that their sins being taken away, the sting whereby death kills is taken away. And hence St. Paul says, God hath given us the victory, which is the same us or we who would bear the image of the heavenly Adam, 1Co 15:49, and the same we who should all be changed, 1Co 15:51-52. All which places can therefore belong to none but those who will be Christ's, who shall be raised by themselves the second in order, before the rest of the dead. What St. Paul says in this 51st verse, is very remarkable, We shall not all sleep, but we shall all be changed in the twinkling of an eye. The reason he gives for it, 1Co 15:53 is, becausethis corruptible thing must put on incorruption, and this mortal thing must put on immortality. How? Why by putting off flesh and blood, by an instantaneous change, because, as he tells us, 1Co 15:50, flesh and blood cannot inherit the kingdom of God; and therefore, to fit believers for that kingdom, those saints who are alive at Christ's coming, shall be changed in the twinkling of an eye, and those thatare in their graves shall be changed likewise, and so all the whole collection of saints, all the faithful members of Christ's body, shall be put into a state of incorruptibility, immortality, and glory, 1Co 15:52. Taking the resurrection here spoken of to be the resurrection of all the dead promiscuously, St. Paul's reasoning in this place can hardly be understood. But upon a supposition that he here describes the resurrection of the just only-that resurrection which he says, 1Co 15:23, is to be the next after Christ's, and separate from the rest, nothing can be more plain, natural, and easy than St. Paul's reasoning: and it stands thus; "Men alive are flesh and blood; the dead in the graves are but the remains of corrupted flesh and blood; but flesh and blood cannot inherit the kingdom of God, neither can corruption inherit incorruption, that is to say, immortality: therefore, to make all those who will be Christ's, capable to enterinto his eternal kingdom of life-as well those of them who are then alive, as those of them who are raised from the dead, shall in the twinkling of an eye beall changed, and their corruptible shall put on incorruption, and their mortal shall put onimmortality: and thus God gives them the victory over death, through their Lord Jesus Christ." This is, in short, St. Paul's arguing here, and the account that he gives of the resurrection of the blessed. But how the wicked, who are afterwards to be restored to life, were to be raised, and what was to become of them, he here says nothing, as not being to his present purpose; which was to assure the Corinthians, by the resurrection of Christ, of a happy resurrection to all the faithful saints of God, and thereby to encourage them to continue steadfast in the faith which had such a reward. Nor is it in this place alone that St. Paul calls the resurrection of the just by the general name of the resurrection of the dead. He does the same, Php 3:11, where he speaks of his sufferings, and of his endeavours, if by any means he might attain unto the resurrection of the dead; wherebyhe cannot mean the resurrection of the dead in general; which, since he has declared in this very chapter, 1Co 15:22, that all men, both good and bad, shall as certainly partake of, as that they shall die, there needs no endeavours to attain to it. Our Saviour likewise speaks of the resurrection of the just in the same general terms of the resurrection, Mat 22:30. And the resurrection from the dead, Luk 20:34-36, by which is meant only the resurrection of the just.
1Co 15:42-44. It is sown in corruption.- "The body which has now in it such manifest principles of mortality and corruption, which consists now of such brittle and tender parts, that the least disease disturbs, and unfits them for their operations; which is now subject to so many casualties, and has its continuance depending upon the fit disposition of so many little and easily-disordered parts, that it is a greater wonder how we continue to live a day, than why we die after so few years' space;-this body shall, at the resurrection, be perfectly refined and purged from all the seeds of mortality and corruption. In a word, in respect to the faithful saints of God, this corruptible body shall spring up into an incorruptible and immortal substance, which shall be fitted to endure in perfect glory, as long as the soul to which it is united, even to all eternity. Further, that body which at death seems so base and abject, so vile and contemptible, shall at the resurrection be transformed into a bright, a beautiful, and glorious body;which, in comparison of the animal frame, may with sufficient propriety be called a spiritual body, as being an infinitely more pure and refined vehicle for the soul." The phrase Σωμα ψυχικον, 1Co 15:44, which we render a natural body, should be rendered, more suitably to the Greek, and more conformably to the Apostle's meaning, an animal body; for St. Paul is shewing here, that as we have animal bodies now, which we derive from Adam, endowed with an animal life, which, unless supported by a constant supply of food and air, will fail and perish; and at last, do what we can, will dissolve and come to an end: so at the resurrection, we shall have from Christ, the second Adam, spiritual bodies, which shall have an essential and naturallyinseparablelifeinthem,continuingandsubsistingperpetuallyofitself,without the help of meat, or drink, or air, or any such foreign support; without decay, or any tendency to a dissolution. Of which our Saviour speaking, says, That they who shall be accounted worthy to obtain that world, and the resurrection from the dead, cannot die any more, for they are equal to the angels: and surely in this view, there can be no impropriety or absurdity, as some have urged, in the Apostle's calling this future nature and constitution, whatever it may be, a spiritual body, or a spiritualized frame.
Mr. Locke justly observes, that the time of man's being in this world is his being sown, and not when, being dead, he is put into the grave; because dead things are not sown; seeds are sown being alive, and die not till after they are sown: and this, I apprehend, best agrees with the Apostle's calling the body a natural or animal body, 1Co 15:44. But yet, as laying and burying the body in the earth, bears some resemblance to the sowing of seed; and as the body is much more remarkable for its corruption, weakness, and dishonour, after, than before it dies, I would not exclude a consideration of its state and condition when it dies and is laid in the grave.
See commentary on 1Co 15:41
1Co 15:45. The first man Adam was made a living soul;- An animal with life, ψυχη,- anima, whence animal in the preceding verses. See 1Th 5:23 and the note on Gen 2:7. The last clause is not a quotation from Scripture, as some have thought, but what the Apostle adds on occasion of the quotation from Genesis; as if he had said, "Christ is the last Adam, as an illustrious type of the first (Rom 5:14.); and he hath in himself a Spirit, with which he quickeneth whom he pleases, and in what degree he pleases,-even all his faithful saints." See Joh 1:4; Joh 5:26 and the 21st and 26th verses of this chapter.
1Co 15:47. The first man is of the earth,- "The first man was from the earth, and so earthly: he was created out of the dust of the earth, and his body was only a mass of animated clay; in reference to which it was said, 'Dust thou art.' The second man of whom we speak, is the Lord from heaven: and whatever of earth there was in the composition of the body which he condescended to wear, it is now completely purified and refined into the most glorious form."
1Co 15:51. Behold, I shew you a mystery:- I tell you, &c. That is, "a doctrine hitherto unknown, and which you cannot now be able fully to comprehend; for we, the faithful saints of God, shall not all sleep,-shall not all be submitted to the stroke of death; but we shall all, the living as well as the dead, at the appearance of Christ, be changed in a most happy and glorious manner into the image of our Lord." See 1Th 4:15.
1Co 15:53. For this corruptible, &c.- "For, in order hereunto, (το φθαρτον τουτο ) this very individual decaying and corruptible body, which is now liable to putrefaction, and will soon corrupt in the grave, must be new-built, and formed into a state of strength and vigour, of spiritual and incorruptible qualities: and this very body (το θνητον τουτο) which is of mortal frame, and, generally speaking, shall die, must be, not created anew, but happilyaltered by a proper resurrection of the same substance, and must put on the form of a glorious immortality."
1Co 15:54-55. So when this corruptible, &c.- Or, And when, &c. "When this glorious and long expected event shall be accomplished,-when this corruptible part of our frame shall have put on incorruption, &c. thenshall be fulfilled what is written, Isa 25:8. Death is swallowed up in victory; perfectly subdued and destroyed; and so happy a state introduced, that it would hardly be known that death had ever had any place or power among Christ's subjects; in the assured view whereof, the Christian may even now, in faith and hope, with the greatest pleasure, take up his song of triumph, Where is thy sting, O death?" The original has a kind of poetical turn, which seems in some measure to suit the sublimity of the sentiment; for the first of the clauses, 1Co 15:55, is an Ionic, and the second a Trochaic verse; and Mr. Pope has only transposed them, to make them, as they stand in our verses, the conclusion of one of his stanzas,-O grave! where is thy victory?-O death! where is thy sting? It is generally thought that these words are quoted from Hos 10:14 where see the note.
Inferences.-The death and resurrection of Christ constitute the grand foundation of our holy faith. It may well be the daily joy of our hearts to think how firm that foundation stands, and what various and convincing evidence we have, that as Christ became incarnate, visited this wretched world, and died for our sins, according to the Scriptures; that as he condescended to go down into the caverns of the grave, and lie there in the cold and silent tomb, humbled in the dust of death; so also, according to the same Scriptures, he was raised again on the third day. How thankful ought we to be, that such convincing proofs were given of his resurrection, demonstrated by such infallible tokens and repeated appearances to all the Apostles, who had every opportunity which the most scrupulous temper could demand of examining at leisure into its certainty! More than five hundred persons were witnesses to it at one time; witnesses, who for many years survived to attest this important fact, and corroborate our faith and hope in God, who quickeneth the dead. As therefore we have thus received, so let us stand fast in this doctrine; remembering that our salvation dependeth on our steadfastly and practically retaining it; and that if ever, on any considerations, we make shipwreck of faith and a good conscience, we have believed in vain, and worse than in vain.
It is matter of thankful joy, that St. Paul was added to this cloud of witnesses who attested the resurrection of Jesus;-that great Apostle, in whom the grace of God was so richly magnified; magnified peculiarly in that humility which he here expresses in so amiable a manner; calling himself the least of the Apostles, declaring that he was unworthy the name of an Apostle; and amidst all the labours and glories of this eminent station in the church, still keeping in his eye that madness, with which, in the days of his infidelity he had so grievously offended. And shall not we also learn of him to say, By the grace of God I am what I am?-Let us be solicitous that his grace bestowed on us be not in vain; and, ever bearing in mind them any sins of our unconverted state, and our great unworthiness since we have known God and been known of him let us labour in our Lord's service with proportionable zeal; and when we have laboured to the utmost, and exerted ourselves with the greatest fidelity and resolution, let us ascribe it to that divine agency which strengthened us for all; and say again, though some should esteem it a disagreeable tautology, Not I, but the grace of God that was with me.
Let us meditate with unutterable joy on the exaltation of our glorified Head,-of our gracious Sovereign, who has conquered death himself, and will make all his faithful saints partakers of his victory. He has received from his Father glory, honour, and dominion; and he shall reign till his conquest be universal and complete; shall reign till death be not only stripped of its trophies, but rendered subservient to his triumphs;-till all his purposes for his Father's glory and his own be fully accomplished.
But O! who can express the joy and glory of that day! when Christ shall give up the kingdom to the Father, and present unto him all his faithful subjects, transformed into his own image; a beautiful and splendid church indeed, for ever to be the object of the divine complacence; for ever to dwell in the divine presence, in a state of the greatest nearness to the tri-une God, who shall then be all in all!-Well may the expectation of this illustrious period cheer the Christian under his greater extremities, and make him of all men the most happy; when otherwise, on account of his sufferings in the flesh, he might seem of all men the most miserable. Well may this his rejoicing in Christ Jesus,-that sacred oath which this persecuted and distressed Apostle with so sublime a spirit here uses, encourage him to go on, though he be daily dying; though he were to encounter the most savage of mankind, and death itself in its most dreadful forms. Well may this knowledge of God, and of his exalted Son, and of his infinite love towards his faithful people, awaken us to righteousness, and deliver us from the bondage of sin.
God Almighty enable us to retain these noble principles of doctrine and action, and to guard against those evil communications, those sceptical and licentious notions, which would corrupt our spirits, which would enervate every generous spark kindled and animated by the Gospel; and, by bounding our views within the narrow circle of mortal life, degrade us from the anticipations of angelic felicity, to the pursuits of brutal gratifications.
We may learn from this incomparable discourse of the Apostle to curb that vain curiosity, which is so ready in matters of divine revelations to break out into an unbecoming petulance; and where we are sure that God declares the thing, let us leave it to him to overcome every difficulty that may seem to attend the manner in which it shall be effected. Nothing may be more useful for the conquering of this weakness, than to observe the operations of God in the works of nature, where he giveth to every seed, whether animal or vegetable, such a body as shall please him. Each is proper for its sphere, and beautiful in its connection and order, though the degree of their glory be different; yea, and thus all the diversity of glory, which shall at last be apparent among the children of God,-even the children of the resurrection, shall serve to illustrate the divine wisdom, and goodness, and faithfulness.
The alterations and process made in every instance will indeed be wonderful, when this mortal puts on immortality, and this corruptible puts on incorruption! O, let us for ever adore the divine goodness, that, when by our relation to the first Adam, we were under a sentence of condemnation and death, he was pleased, in his infinite mercy, to appoint that we should stand related to Christ, as the second Adam, in so happy a bond, that by him we may, if faithful unto death, recover what we have lost in the former; yea, and far more; so that, as we have borne the image of the earthly, we may also bear the image of the heavenly. May we all earnestly aspire after his blessedness, and remember that our bearing the image of his holiness is inseparably connected with the hope of so glorious a privilege!
Let us therefore endeavour, by cultivating holiness in all its branches, to maintain this hope in all its spirit and energy; longing for that glorious day, when, in the utmost strength of the prophetic expression, Death shall be swallowed up in victory; and millions of voices, after the long silence of the grave, shall burst out at once into that triumphant song, O death! where is thy sting?-O grave! where is thy victory? And when we see death disarmed, and the terrors of the law silenced, let us bless God for Jesus Christ, by whom the precepts of the law were perfectly fulfilled, and its penalty endured, that so we might not only be delivered from the curse, but called to inherit the blessing. Let it be considered as an engagement to universal obedience; and, in the assurance that whatever other labours may be frustrated, those in the Lord shall never be vain, let gratitude and interest concur to render us steadfast, immovable, and continually active in his service.
REFLECTIONS.-1st, The resurrection of the dead being a chief article of the Christian faith, the Apostle, in this chapter, asserts and establishes the doctrine, in opposition to some false teachers who had attempted to undermine and overturn this glorious truth, 2Ti 2:17-18.
1. He reminds the Corinthians of that gospel which he had formerly preached unto them, which they had received from his lips, and in the faith of which they had hitherto in general persevered. By which also, he adds, ye are saved, if ye keep in memory, or hold fast, what I preached unto you, unless ye have believed in vain. For I delivered unto you first of all, or among the most capital points of the Christian faith, and as the foundation on which all our hopes in time and eternity are built, that which I also received by immediate revelation, how that Christ died for our sins according to the Scriptures, which had foretold his substitution and sufferings in the sinner's stead; and that he was buried; having truly tasted of death, he was laid in the grave; and that he rose again the third day according to the Scriptures; being delivered for our offences, he was raised again for our justification; and in his resurrection we have an earnest of our own. And of the fact of his being risen we have the most authentic evidence, as I have told you that he was seen of Cephas, then of the twelve, which name they bore, though their original number, by the apostacy of Judas and the absence of Thomas, was not complete. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep in Jesus. After that he was seen of James, the brother or near kinsman of the Lord; then of all the Apostles; all of whom were ready to seal their testimony with their blood; men, who could not be deceived themselves, nor could be under the least temptation of deceiving others, when they expected nothing but suffering and death in every tremendous shape for their fidelity. And last of all, he was seen of me also, that I might be an eye-witness of his resurrection, when called in so miraculous a way to the office and honour of an Apostle. Hereupon,
2. He makes a beautiful digression, with the deepest humility acknowledging his own unworthiness, and Christ's rich grace in calling and qualifying him for the work of the apostleship. He was seen of me, as of one born out of due time; despicable as an abortive foetus, and brought forth with violent pangs: for I am the least of the Apostles, utterly unworthy of the high honour, and last called to it; that am not meet to be called an Apostle, but deserved to have an eternal brand of infamy stamped upon me, because I persecuted the church of God. But by the grace of God, his amazingly rich and unmerited grace, a happy alteration is wrought in me, and I am what I am, have obtained mercy, and have been called not only to the faith of the Gospel, but to the dignity of an Apostle; and his grace which was bestowed upon me, was not in vain, but wrought effectually; so that under the influence of it I laboured more abundantly than they all, undergoing greater hardships, exposed to greater dangers, and with the most unwearied diligence spreading the Gospel through the world. Yet not I, though constrained to vindicate my character, I impute nothing to myself, but to the grace of God which was with me, enabling me for his work, and crowning it with success. Therefore, whether it were I or they, so we preach, and so ye believed: all of us bore the same testimony to a crucified and risen Redeemer, and you professed to make him your whole dependance for pardon, grace, life, and salvation. Note; (1.) A gracious man remembers with deep humility those sad days when he lived in rebellion against God. (2.) Whatever we are or do, to the grace of God alone we are indebted for it, and he must have the glory. (3.) All true ministers of Jesus bring one message, determined to know nothing but Christ, and him crucified.
2nd, Having proved the certainty of Christ's resurrection, he proceeds to shew the certainty of ours; refuting the opinion of those heretical teachers, who suggested that it was impossible, or that Christ did not rise in a public capacity, as the head and first-fruits of his faithful saints. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? From which, if it were true, the following absurdities would necessarily follow:
1. If there be no resurrection of the dead, then is Christ not risen, notwithstanding all the prophesies, and the undoubted testimony of so many unexceptionable witnesses.
2. If Christ be not risen, then is our preaching vain, useless, and unprofitable, the resurrection of Jesus being the grand truth on which the whole Gospel depends; and your faith is also vain; the doctrine on which it is built would have no solid foundation, and the hopes which you thence derive must disappoint and deceive you. Yea, and, on this supposition, we are found false witnesses of God, and must have made use of his sacred name to support a most impious falsehood; because we have testified of God, professing to act by his authority, and under his commission, that he raised up Christ to a glorious and immortal life, in token of the acceptance of his undertaking as the reward of his sufferings, and as he is the head of his faithful saints, who should follow him into his kingdom: whom he raised not up, if so be that the dead rise not: for it is evident, if the dead rise not, then it not Christ, who was once numbered among the dead, raised: and if Christ be not raised, your faith is vain, and all the hopes arising from him are delusive: ye are yet in your sins, under the guilt and condemnation of them: for as there is no atonement for sin, but that which he offered, and on his resurrection the acceptance of his sacrifice depended, if he had continued in the grave, and seen corruption, we must have sunk into despair, and concluded his oblation unsatisfactory; nor could we have expected, that he who remained himself the prisoner of death, should ever be able to deliver us from the power of it.
3. Then they also which are fallen asleep in Christ are perished, this being the necessary consequence of the above horrid supposition; for if Christ be not risen, their hope in him is vain; and then, though they died martyrs for his cause, they have departed with a lie in their right hand, and are lost for ever; than which thought nothing can be more shocking or discouraging to surviving Christians.
4. If this were the case, that in this life only we have hope in Christ, and after death have nothing to look for, we, who are Christians by profession, and especially the ministers of Christ, who stand most exposed to persecution and all kinds of suffering for his sake, are of all men most miserable; foregoing all the comforts and advantages of this life, and wading through a sea of difficulties and trials: and how absurd would this be, if after death we had no respect to the recompence of reward, and expected not a joyful resurrection! and who would ever seek to be crucified unto the world, and the world unto him, if he looked no farther than the grave, and hoped for nothing in eternity.
3rdly, The certainty of Christ's resurrection being proved, and the glaring absurdities demonstrated which must follow from a contrary supposition, the Apostle passes on to the effects of Christ's resurrection, as ensuring the resurrection of all the descendants of Adam, and especially the resurrection to glory of all the faithful saints of God.
1. Because Christ is risen from the dead, and become the first-fruits of them that slept and shall sleep in him. He is the first-begotten from the dead, and the first-born of many brethren,-all the persevering saints, whom he will bring unto glory; and his resurrection is the pledge and earnest that all his faithful people shall live with him for ever. God, in raising him up, has given his saints, who persevere in the love of him, the assurance, that they shall be blessed and gathered in with him in their season: for since, or because, by man came death, which followed on the first sin, by man came also the resurrection of the dead, by the second man, the Lord from heaven. For as in Adam, our common parent, all die, involved in his guilt, and exposed to death, temporal, spiritual, and eternal; so in Christ shall all mankind be made alive; and especially all his faithful saints, who, by virtue of their union with him, shall be raised to a life of eternal glory. But every man in his own order, (εκαστος ) Christ first, and then his saints, shall each in their time, rank, and order, rise into glory-Christ, the first-fruits, who consecrates the harvest, and is the pledge of our resurrection; afterward they that are Christ's, at his coming, even all his faithful people.
2. The Apostle proves that we must rise, because death is among those enemies which the exalted Mediator shall destroy. Then cometh the end of the world, and of all the sorrows of the faithful, when, having gathered in all his persevering saints, he shall have delivered up the kingdom to God, even the Father, that mediatorial kingdom, the peculiar administration of which has been entrusted to him as the Son of man: when he shall have put down all rule, and all authority and power; abolishing every form of civil and ecclestiastical government, and subduing every enemy, human or diabolical, that tyrannized over his people; for he must reign, as Mediator, till he hath put all enemies under his feet. The last enemy that shall be destroyed, is death, when the dead bodies of his faithful people shall be raised to immortal life, no more to see corruption. For he, even God the Father, hath put all things under his feet, and appointed him to be Head over all things to his church. But when he saith all things are put under him, it is manifest that this refers only to all created beings, and that he is excepted which did put all things under him; for God himself can be subject to none. And when all things shall be subdued unto him, and the ends of his Mediatorial kingdom answered in the complete salvation of all his faithful saints, both in body and soul, then shall the Son also himself be subject unto him that put all things under him; he will then resign the peculiar government committed to him, surrendering himself as the Head of his church, and the members of his body mystical, into his Father's hands, to receive those eternal rewards which are due to him in virtue of his great atonement; that God may be all in all; and henceforth the delegated power and authority of Jesus, as Mediator, shall cease, and the one glorious God, the Father, Son, and Holy Ghost, shall be the immediate fountain of dominion and blessedness to the church triumphant for ever.
3. He argues the certainty of the resurrection from the very baptism of Christians. Else what shall they do which are baptized? If there be no resurrection, how absurd and strange would it be to take up the Christian profession, when, if they had nothing in prospect after death, and here stood exposed to every misery, and the danger of daily martyrdom, they would seem merely baptized for the dead, and be of all men most miserable if the dead rise not at all. Why are they then baptized for the dead? Who with such a prospect would ever be prevailed on to embrace Christianity? And why stand we in jeopardy every hour, and ready to seal our testimony with our blood, if we had not the glorious hope of a better resurrection? I protest by your rejoicing which I have in Christ Jesus, by all the comforts of Christianity, and as surely as that Spirit lives who is the author of them, I die daily, living continually in the nearest views and expectations of martyrdom. If after the manner of men I have fought with beasts at Ephesus, encountering men brutish and savage in their tempers, and have exposed myself to conflicts as dangerous as those which the condemned criminals sustain when obliged to encounter wild beasts in the public amphitheatres, what advantageth it me, what benefit could I reap from such perilous adventures, or what could ever induce me thus to hazard my life, if the dead rise not? Surely if this were the case, that nothing was to be hoped for after the grave, it would be our wisdom rather to adopt the principles of Epicurus, than of Christianity, and to say, Let us eat and drink, for to-morrow we die, and rather enjoy present pleasure, than suffer needless pain, if there were no hereafter, and death put an end to us for ever. Note; (1.) Nothing but the prospects of eternity can possibly engage any to the practice of Christianity. Till we have realizing views by faith of the things not seen, it is impossible that we should take up the cross of Christ. (2.) One great support in suffering is a respect to the recompence of the reward.
4. The Apostle closes this part of his discourse with a solemn caution. Be not deceived by those false teachers who endeavour to sap the foundation of your hopes: Evil communications corrupt good manners; the bad principles of these seducers could not but produce immoral practice; and to be connected and intimate with such men was dangerously infectious. Note; Bad company should be shunned as the plague. Awake then to righteousness; be on your guard, and see that ye walk as becomes your holy profession: for I perceive by these dangerous doctrines which have been introduced among you, that some of you have not the knowledge of God, and of his mind and will, as revealed in his Gospel. I speak this to your shame, that men of such bad principles and corrupt conversation should be among you, permitted as teachers, or suffered to communicate with the church as members. Note; We are blameable not only for the evils that we commit ourselves, but those which we connive at in others.
4thly, Two plausible objections against the resurrection are here suggested. (1.) How are the dead raised up? what power is sufficient for such a work, to recover the scattered atoms? and (2.) With what body do they come? with the same identical particles, or in some other shape and form? In answer to the objector, the Apostle replies, Thou fool. Probably the persons who opposed the doctrine of the resurrection pretended to high attainments in science, and to reason as philosophers; but they proved their ignorance, rather than their wisdom, and erred, not knowing the scriptures, or the power of God.
1. That which thou sowest is not quickened, except it die. The same Power, therefore, that every year raises, from under the clod where the seed was sown and corrupted, a plenteous harvest, can raise from the grave the body which has returned to its dust again; and it would be as absurd to object against the possibility of the one as the other.
2. As to the manner of the resurrection, and with what body we shall come from the grave, to continue the similitude, I answer, That which thou sowest, thou sowest not that body that shall be, but bare grain, without any of that rich clothing which afterwards it produces, the blade, the ear, and then the full corn in the ear; it may chance of wheat, or of some other grain, which dies and revives again: but God giveth it a body as it hath pleased him, and to every seed his own body; so ordering it, in infinite wisdom, that every seed produces its own species. In quality, indeed, the resurrection body will differ from the present, though in identity of person the same. Nor is this strange, when we see out of the same materials, that bodies of very different qualities are formed. All flesh is not the same flesh: but there is one kind of flesh of men, another of beasts, another of fishes, and another of birds; the substance is originally the same, though, by divine power, wonderfully diversified in quality. There are also celestial bodies, and bodies terrestrial; but, though all formed of the first created matter, they greatly differ in excellence; the glory of the celestial is one, and the glory of the terrestrial is another: such difference will there be between the present and the resurrection body, as between a clod and a star. There is one glory of the sun, and another glory of the moon, and another glory of the stars; for one star differeth from another star in glory, is of greater magnitude, and shines with greater splendor; so also is the resurrection of the dead. Such will be the difference between the saints in glory, according to their excellencies. We are raised by the same divine power which makes the corn vegetate; and that almighty hand which modifies the same matter in the different bodies around us, can make the like glorious difference between our present and our resurrection body, though the manner how, may be to us inconceivable. It is sown in corruption, from the day of its generation till it is putrified in the dust; it is raised in incorruption, incapable of putrefaction or dissolution. It is sown in dishonour; in life full of defilement, covered with shame; in death loathsome and most contemptible; it is raised in glory, like unto Christ's glorious body, shining as the stars for ever and ever. It is sown in weakness, is at present liable to a thousand infirmities, pain, weariness, sickness, accidents, and death; and in the grave must be a prey for worms; it is raised in power, vigorous and active, fit to join the immortal soul, and, without weariness, and without ceasing, to serve God in his temple for ever. It is sown a natural body, which needs the constant support of meat and drink, and sleep, like the beasts that perish: it is raised a spiritual body, requiring none of these animal refreshments. There is a natural body, such as we now possess; and there is a spiritual body, suited to the celestial world which is the inheritance of the saints. And so it is written, The first man Adam, from whom we derive our present body, was made a living soul, was endued with animal life, and required all those supports which we do: the last Adam, the Lord Jesus, was made a quickening Spirit, possessing life in himself, and the fountain of it to believers, having, since his resurrection, a spiritual body: and by virtue of his power, and the union of his faithful saints to him, he shall fashion their bodies like his own.
Howbeit, that was not first which is spiritual, but that which is natural; and afterward that which is spiritual: Adam's animal body was first, Christ's spiritual body afterwards; and such is the order also established for the faithful, first to bear the natural, then to receive the spiritual body. The first man was of the earth, formed from the clay; and by his sin he became earthy, returning to the dust whence he came. The second man is the Lord from heaven, coming thence to take our nature upon him; and is now returned thither with his human nature glorified; and his faithful people may expect him to come from thence to make them like himself. As is the earthy, such are they also that are earthy; as Adam's body was, so must our's be, who sprung from him, mortal and corruptible; and as is the heavenly, such are they also that are heavenly; as many as are born from above, and made partakers of a divine nature, and are faithful unto death, shall be conformed in their bodies to their Lord, and shall shortly be glorified together. And as we have borne the image of the earthy, by nature the children of corruption, sprung from a fallen parent, and like him must return to dust, we shall also bear the image of the heavenly; as many as are by faith perseveringly united to Jesus, and renewed in the spirit of their minds, shall bear shortly his bright image in their bodies, as well as souls, for ever.
5thly, The Apostle,
1. Gives the reason of the change which he had described. Now this I say, brethren, that flesh and blood, such as our bodies are at present, cannot inherit the kingdom of God; they are unable to bear the eternal weight of glory, and incapable of tasting the delights, or being employed in the services, of that blest world to which the faithful are going. Neither doth corruption inherit incorruption. The body must be refined from its corruptible dross before it can enter upon or enjoy the incorruptible inheritance.
2. He informs them of a secret unknown to them. Behold, I shew you a mystery; we shall not all sleep in the dust, but we shall all be changed; on as many of the saints as shall be found alive at Christ's appearing, a change will pass equivalent to death and resurrection, in a moment, in the twinkling of an eye, at the last trump, when the voice of Jesus shall awaken the dead. For the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed, the bodies of the faithful undergoing a happy alteration in their qualities, though preserving their identity; for this corruptible must put on incorruption, and this mortal must put on immortality, that they may be capable of enjoying that celestial happiness which Jesus has purchased and provided for all those who shall have followed him faithfully through the regeneration.
3. When this awful season comes, then shall death be for ever abolished. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Isa 25:8. Death is swallowed up in victory. And that king of terrors shall be so utterly destroyed, that he shall never more be able to lift his arm against one of the glorified saints; and, in the prospect of this happy day, the faithful soul can even now, in faith and hope, antedate her eternal triumphs, and, exulting, cry, O death, where is thy sting? I defy it. O grave, where is thy victory? I rise immortal, and tread thee beneath my feet for ever.
4. The ground of the believer's triumph is here declared. The sting of death is sin; this arms the monster with all his terrors; and the strength of sin is the law, binding over the transgressor to a future judgment; and not merely denouncing bodily death as the wages of sin, but passing sentence of eternal death, and consigning body and soul to hell. But thanks be to God which giveth us the victory through our Lord Jesus Christ. In his adored name we lift up our banners; in his righteousness we make our boast, since he has died in our stead, he has led captivity captive; though the faithful see corruption in the grave, death cannot hold dominion over them; they shall rise glorious and immortal; and, through their great Redeemer's power and grace, come and reign with him in glory everlasting. Note; (1.) Death is no longer dreadful, when the sting of sin, through the atoning Blood, is taken out of the conscience. The faithful shall find, by the way of the grave, the golden gates of life and immortality, which open into the paradise of God. (2.) That which will be the subject of the everlasting praises of the righteous, should now be the matter of their songs.
5. He closes the whole with a warm exhortation, arising from the foregoing discourse. Therefore, my beloved brethren, be ye steadfast, firm, and unwavering in the faith and hope of the gospel, especially in the great doctrines of the atoning death and resurrection of Jesus, with the blessed effects thence flowing, of the immortal life and glory of all the faithful; unmoveable by any of the artifices of Satan, or the craft of seducers; founded on the rock which storms assail in vain; always abounding in the work of the Lord, zealously and abidingly engaged in his service, cheerful, and willing to undergo any sufferings, in spite of every opposition, increasing with the increase of God; knowing, as the most assured truth, that your labour shall not be in vain in the Lord, but that, perseveringly cleaving to him in faith, he will strengthen, uphold, and own you in life and in death, and, after death, raise up your bodies to immortal life, and bestow the never-fading crown of righteousness and glory upon you, the reward, not, indeed, of debt, but of grace. Note; (1.) Our practice will keep pace always with the strength of our faith; and the more realizing our views of eternal things are, the more vigorously shall we press towards the mark for the prize of our high calling in Christ Jesus. (2.) It is the strongest encouragement to labour for the Lord, that the faithful soul is sure to succeed in his service. (3.) Whatever we do or suffer for Christ, we shall never regret in the day of the resurrection, and shall only then be ashamed that we have loved him no more, and served him no better.
