1 Corinthians 15-16

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

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

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

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

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

The good examples of other Christians and churches should rouse us. It is good to lay up in store for good uses. Those who are rich in this world, should be rich in good works, 1Ti 6:17, 18. The diligent hand will not make rich, without the Divine blessing, Pr 10:4, 22. And what more proper to stir us up to charity to the people and children of God, than to look at all we have as his gift? Works of mercy are real fruits of true love to God, and are therefore proper services on his own day. Ministers are doing their proper business, when putting forward, or helping works of charity. The heart of a Christian minister must be towards the people among whom he has laboured long, and with success. All our purposes must be made with submission to the Divine providence, Jas 4:15. Adversaries and opposition do not break the spirits of faithful and successful ministers, but warm their zeal, and inspire them with fresh courage. A faithful minister is more discouraged by the hardness of his hearers' hearts, and the backslidings of professors, than by the enemies' attempts.

Timothy came to do the work of the Lord. Therefore to vex his spirit, would be to grieve the Holy Spirit; to despise him, would be to despise Him that sent him. Those who work the work of the Lord, should be treated with tenderness and respect. Faithful ministers will not be jealous of each other. It becomes the ministers of the gospel to show concern for each other's reputation and usefulness.

A Christian is always in danger, therefore should ever be on the watch. He should be fixed in the faith of the gospel, and never desert or give it up. By this faith alone he will be able to keep his ground in an hour of temptation. Christians should be careful that charity not only reigns in their hearts, but shines in their lives. There is a great difference between Christian firmness and feverish warmth and transport. The apostle gave particular directions as to some who served the cause of Christ among them. Those who serve the saints, those who desire the honour of the churches, and to remove reproaches from them, are to be thought much of, and loved. They should willingly acknowledge the worth of such, and all who laboured with or helped the apostle.

Christianity by no means destroys civility. Religion should promote a courteous and obliging temper towards all. Those give a false idea of religion, and reproach it, who would take encouragement from it to be sour and morose. And Christian salutations are not mere empty compliments; but are real expressions of good-will to others, and commend them to the Divine grace and blessing. Every Christian family should be as a Christian church. Wherever two or three are gathered together in the name of Christ, and he is among them, there is a church. Here is a solemn warning. Many who have Christ's name much in their mouths, have no true love to him in their hearts. None love him in truth, who do not love his laws, and keep his commandments. Many are Christians in name, who do not love Christ Jesus the Lord in sincerity. Such are separated from the people of God, and the favour of God. Those who love not the Lord Jesus Christ, must perish without remedy. Let us not rest in any religious profession where there is not the love of Christ, earnest desires for his salvation, gratitude for his mercies, and obedience to his commandments. The grace of our Lord Jesus Christ has in it all that is good, for time and for eternity. To wish that our friends may have this grace with them, is wishing them the utmost good. And this we should wish all our friends and brethren in Christ. We can wish them nothing greater, and we should wish them nothing less. True Christianity makes us wish those whom we love, the blessings of both worlds; this is meant in wishing the grace of Christ to be with them. The apostle had dealt plainly with the Corinthians, and told them of their faults with just severity; but he parts in love, and with a solemn profession of his love to them for Christ's sake. May our love be with all who are in Christ Jesus. Let us try whether all things appear worthless to us, when compared with Christ and his righteousness. Do we allow ourselves in any known sin, or in the neglect of any known duty? By such inquiries, faithfully made, we may judge of the state of our souls.

Moreover--"Now" [Alford and Ellicott]. I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1Co 15:34). Compare Ga 1:11. wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

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

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

I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Ac 8:37). first of all--literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance. which I ... received--from Christ Himself by special revelation (compare 1Co 11:23). died for our sins--that is, to atone FOR them; for taking away our sins (1Jo 3:5; compare Ga 1:4): "gave Himself for our sins" (Isa 53:5; 2Co 5:15; Tit 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (Heb 5:3; 1Pe 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Ro 4:25), (though in English Version translated similarly, "for"). according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes Isa 53:12, in Lu 22:37; compare Ps 22:15, &c.; Da 9:26.

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

seen of Cephas--Peter (Lu 24:34). the twelve--The round number for "the Eleven" (Lu 24:33, 36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Ac 1:22, 23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."

five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Mt 26:32; 28:7, 10, 16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alford's theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Ac 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (Ro 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Ac 1:22). remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony. fallen asleep--in the sure hope of awaking at the resurrection (Ac 7:60).

seen of James--the Less, the brother of our Lord (Ga 1:19). The Gospel according to the Hebrews, quoted by Jerome [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead." all the apostles--The term here includes many others besides "the Twelve" already enumerated (1Co 15:5): perhaps the seventy disciples (Lu 10:1) [Chrysostom].

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

least--The name, "Paulus," in Latin, means "least." I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.

by ... grace ... and his grace--The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me." what I am--occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Lu 18:11). but I laboured--by God's grace (Php 2:16). than they all--than any of the apostles (1Co 15:7). grace of God ... with me--Compare "the Lord working with them" (Mr 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Co 3:9; Mt 10:20; 2Co 6:1; Php 2:12, 13).

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

if--Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection? some--Gentile reasoners (Ac 17:32; 26:8) who would not believe it because they did not see "how" it could be (1Co 15:35, 36).

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

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

testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, Estius, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better. if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).

The repetition implies the unanswerable force of the argument.

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

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

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

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

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

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

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

Then--after that: next in the succession of "orders" or "ranks." the end--the general resurrection, and final judgment and consummation (Mt 25:46). delivered up ... kingdom to ... Father--(Compare Joh 13:3). Seeming at variance with Da 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Php 2:10, 11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Re 22:3; compare Re 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zep 3:9; Zec 14:9; Joh 17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father." shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Ps 110:1; 8:6; 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Re 2:26, 27). Meanwhile, He "rules in the midst of His enemies" (Ps 110:2). He is styled "the King" when He takes His great power (Mt 25:34; Re 11:15, 17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Eph 1:21).

must--because Scripture foretells it. till--There will be no further need of His mediatorial kingdom, its object having been realized. enemies under his feet--(Lu 19:27; Eph 1:22).

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

all things--including death (compare Eph 1:22; Php 3:21; Heb 2:8; 1Pe 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Ps 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'" under his feet--as His footstool (Ps 110:1). In perfect and lasting subjection. when he--namely, God, who by His Spirit inspired the Psalmist.

Son ... himself ... subject--not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (Joh 5:22, 23; Heb 1:6). God ... all in all--as Christ is all in all (Col 3:11; compare Zec 14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast Ps 10:4; 14:1. Even the saints do not fully realize God as their "all" (Ps 73:25) now, through desiring it; then each shall feel, God is all to me.

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

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

by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. Bengel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Co 4:8; 2Co 4:12, 15; Eph 3:13; Php 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here. I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (2Co 4:11, 12; 1:8, 9; 11:23).

Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Tit 1:12). Paul was still at Ephesus (1Co 16:8), and there his life was daily in danger (1Co 4:9; compare 2Co 1:8). Though the tumult (Ac 19:29, 30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (1Co 16:9) were already menacing him. what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c. let us eat, &c.--Quoted from the Septuagint, (Isa 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [South].

evil communications corrupt good manners--a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all. good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.

Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Co 15:32; Joe 1:5). to righteousness--in contrast with "sin" in this verse, and corrupt manners (1Co 15:33). sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection. some--the same as in 1Co 15:12. have not the knowledge of God--and so know not His power in the resurrection (Mt 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare Joh 7:17; 1Pe 2:15). to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.

How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mt 19:26; Mr 10:27; 12:23; Lu 18:27). come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.

fool--with all thy boasted philosophy (Ps 14:1). that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Co 15:42, answers the question of 1Co 15:35, "How?" and in 1Co 15:37-41, 43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (1Co 15:37).

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

as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Ge 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown. 39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively. flesh--animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Lu 24:39; Joh 20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (Php 3:21) and liable to corruption. But 1Co 15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God." not the same--not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity. beasts--quadrupeds. another of fishes ... another of birds--Most of the oldest manuscripts read thus, "another FLESH of birds ... another of fishes": the order of nature.

celestial bodies--not the sun, moon, and stars, which are first introduced in 1Co 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures. the glory of the celestial--(Lu 9:26). glory of ... terrestrial--(Mt 6:28, 29; 1Pe 1:24).

one glory of ... sun ... another ... of ... moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Compare the same simile, appropriate especially in the clear Eastern skies (Da 12:3; Mt 13:43). Also that of seed in the same parable (Mt 13:24; Ga 6:7, 8).

sown--Following up the image of seed. A delightful word instead of burial. in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

in dishonour--answering to "our vile body" (Php 3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last. in glory--the garment of incorruption (1Co 15:42, 43) like His glorious body (Php 4:21), which we shall put on (1Co 15:49, 53; 2Co 5:2-4). in weakness--liable to infirmities (2Co 13:4). in power--answering to a "spiritual body" (1Co 15:44; compare Lu 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Isa 33:24; Re 21:4).

a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (1Co 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Ro 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate. spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Lu 20:35, 36), but to the higher and spiritual, life (compare 1Co 2:14; 1Th 5:23). There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [Alford].

so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body. it is written--(Ge 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body. the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Joh 6:39). He is so called in Job 19:25; see on Job 19:25 (compare Ro 5:14). In contrast to "the last," Paul calls "man" (Ge 2:7) "the FIRST Adam." quickening--not only living, but making alive (Joh 5:21; 6:33, 39, 40, 54, 57, 62, 63; Ro 8:11). As the natural or animal-souled body (1Co 15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2Co 3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.

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

of the earth--inasmuch as being sprung from the earth, he is "earthy" (Ge 2:7; 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth. the Lord--omitted in the oldest manuscripts and versions. from heaven--(Joh 3:13, 31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.

As is the earthy--namely, Adam. they ... that are earthy--All Adam's posterity in their natural state (Joh 3:6, 7). the heavenly--Christ. they ... that are heavenly--His people in their regenerate state (Php 3:20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.

as--Greek, "even as" (see Ge 5:3). we shall also bear--or wear as a garment [Bengel]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 1Co 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Ro 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.

(See on 1Co 15:37; 1Co 15:39). "Flesh and blood" of the same animal and corruptible nature as our present (1Co 15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (Joh 3:6; Ga 2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God. cannot--Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (Ga 1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Lu 24:39; Joh 20:27, compared with Php 3:21. the kingdom of God--which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (1Co 15:36, 52, 53).

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

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

this--pointing to his own body and that of those whom he addresses. put on--as a garment (2Co 5:2, 3). immortality--Here only, besides 1Ti 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (2Co 5:4), but the resurrection.

then--not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever. Death is swallowed up in victory--In Hebrew of Isa 25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (Jer 3:5; La 5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare Ho 6:2; 13:14; 2Co 5:4; Heb 2:14, 15; Re 20:14; 21:4).

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

If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power. strength of sin is the law--Without the law sin is not perceived or imputed (Ro 3:20; 4:15; 5:13). The law makes sin the more grievous by making God's will the clearer (Ro 7:8-10). Christ's people are no longer "under the law" (Ro 6:14).

to God--The victory was in no way due to ourselves (Ps 98:1). giveth--a present certainty. the victory--which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (1Co 15:54, 55) is appropriate to the triumph gained.

beloved--Sound doctrine kindles Christian love. steadfast--not turning aside from the faith of the resurrection of yourselves. unmovable--not turned aside by others (1Co 15:12; Col 1:23). the work of the Lord--the promotion of Christ's kingdom (Php 2:30). not in vain--as the deniers of the resurrection would make it (1Co 15:14, 17). in the Lord--applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).

collection for the saints--at Jerusalem (Ro 15:26) and in Judea (Ac 11:29, 30; 24:17; compare 2Co 8:4; 9:1, 12). He says "saints" rather than "the poor," to remind the Corinthians that in giving, it is to the Lord's people, their own brethren in the faith. Towards the close of the national existence of the Jews, Judea and Jerusalem were harassed with various troubles, which in part affected the Jewish Christians. The community of goods which existed among them for a time gave temporary relief but tended ultimately to impoverish all by paralyzing individual exertion (Ac 2:44), and hence was soon discontinued. A beautiful fruit of grace it was, that he who had by persecutions robbed many of their all (Ac 26:10), should become the foremost in exertions for their relief. as I have given--rather, "gave order," namely, during my journey through Galatia, that mentioned in Ac 18:23. The churches of Galatia and Phrygia were the last which Paul visited before writing this Epistle. He was now at Ephesus, and came thither immediately from visiting them (Ac 18:23; 19:1). That he had not been silent in Galatia on contributions for the poor, appears from the hint let fall in his Epistle to that church (Ga 2:10): an undesigned coincidence and mark of genuineness [Paley, Horæ Paulinæ]. He proposes the Galatians as an example to the Corinthians, the Corinthians to the Macedonians, the Corinthians and Macedonians to the Romans (Ro 15:26, 27; 2Co 9:2). There is great force in example.

Paul's Future Plans: He Commends to Them Timothy, Apollos, &C. Salutations and Conclusions.

first day of ... week--already kept sacred by Christians as the day of the Lord's resurrection, the beginning day both of the physical and of the new spiritual creations: it gradually superseded the Jewish sabbath on the seventh day (Ps 118:22-24; Joh 20:19, 26; Ac 20:7; Re 1:10). So the beginning of the year was changed from autumn to spring when Israel was brought out of Egypt. Three annual feasts, all typical of Christian truths, were directed to be kept on the first day of the week: the feast of the wave offering of the first sheaf, answering to the Lord's resurrection; Pentecost, or the feast of weeks, typical of the fruits of the resurrection in the Christian Church (Le 23:11, 15, 16, 36); the feast of tabernacles at harvest, typical of the ingathering of the full number of the elect from one end of heaven to the other. Easter was directed to be kept as a holy sabbath (Ex 12:16). The Christian Sabbath commemorates the respective works of the Three Persons of the Triune God--creation, redemption (the resurrection), and sanctification (on Pentecost the Holy Ghost being poured out). Jesus came to fulfil the Spirit of the Law, not to cancel it, or to lower its standard. The primary object of the sabbath is holiness, not merely rest: "Remember that thou keep holy the sabbath day." Compare Ge 2:3, "God blessed and sanctified it, because ... in it He had rested," &c. The word "Remember" implies that it was in existence before the giving of the law from Sinai, and refers to its institution in Paradise (compare Ex 16:22, 23, 26, 30). "Six days shalt thou labor": the spirit of the command is fulfilled whether the six days' labor be on the last six days or on the first. A perpetual sabbath would doubtless be the highest Christian ideal; but living in a world of business where the Christian ideal is not yet realized, if a law of definite times was necessary in Paradise, it is still more so now. every one of yon--even those in limited circumstances. lay by him--though there be not a weekly public collection, each is privately to set apart a definite proportion of his weekly income for the Lord's cause and charity. in store--abundantly: the earnest of a better store laid up for the giver (1Ti 6:19). as God hath prospered him--literally, "whatsoever he may be prospered in," or "may by prosperity have acquired" [Alford], (Mt 25:15-29; 2Co 8:12). that there be no gatherings when I come--that they may not then have to be made, when your and my time ought to be employed m more directly spiritual things. When men give once for all, not so much is given. But when each lays by something every Lord's day, more is collected than one would have given at once [Bengel].

approve by your letters--rather translate, "Whomsoever ye shall approve, them will I send with letters": namely, letters to several persons at Jerusalem, which would be their credentials. There could be no need of letters from them before Paul's coming, if the persons recommended were not to be sent off before it. Literally, "by letters"; an abbreviated expression for "I will send, recommending them by letters" [Grotius]. If English Version be retained, the sense will be, "When I come, I will send those whom by your letters, then to be given them, ye shall approve." But the antithesis (opposition or contrast) to Paul himself (1Co 16:4) favors Grotius' view. So "by" means with (Ro 2:27); and the Greek for "by" is translated, with (2Co 2:4). liberality--literally, gracious or free gift (2Co 8:4).

meet--"worth while." If your collections be large enough to be worth an apostle's journey (a stimulus to their liberality), I will accompany them myself instead of giving them letters credential (1Co 16:3; compare Ac 20:1-4). with me--to guard against all possible suspicion of evil (2Co 8:4, 19-21). 5-7. His first intention had been (2Co 1:15, 16) to pass through them (Corinth) to Macedonia, and again return to them from Macedonia, and so to Judea; this he had announced in the lost epistle (1Co 5:9); now having laid aside this intention (for which he was charged with levity, 2Co 1:17, &c., whereas it was through lenity, 2Co 1:23; 2:1), he announces his second plan of "not seeing them now by the way," but "passing through Macedonia" first on his way to them, and then "tarrying a while," and even "abiding and wintering with them." for I do pass--as much as to say, "This is what I at last resolve upon" (not as the erroneous subscription of the Epistle represents it, as if he was THEN at Philippi, on his way through Macedonia); implying that there had been some previous communication upon the subject of the journey, and also that there had been some indecisiveness in the apostle's plan [Paley]. In accordance with his second plan, we find him in Macedonia when Second Corinthians was written (2Co 2:13; 8:1; 9:2, 4), and on his way to Corinth (2Co 12:14; 13:1; compare Ac 20:1, 2). "Pass through" is opposed to "abide" (1Co 16:6). He was not yet in Macedonia (as 1Co 16:8 shows), but at Ephesus; but he was thinking of passing through it (not abiding as he purposed to do at Corinth).

He did "abide and even winter" for the three WINTER months in Greece (Corinth), Ac 20:3, 6; from which passage it seems that Paul probably left Corinth about a month before the "days of unleavened bread" or the Passover (so as to allow time to touch at Thessalonica and Berea, from which cities two of his companions were; as we read he did at Philippi); so that thus the three months at Corinth would be December, January, and February [Birks, Horæ Apostolicæ]. ye--emphatical in the Greek. whithersoever I go--He purposed to go to Judea (2Co 1:16) from Corinth, but his plans were not positively fixed as yet (see on 1Co 16:4; compare Ac 19:21).

I will not see you now by the way--literally, "I do not wish to see you this time in passing"; that is, to pay you now what would have to be a merely passing visit as I did in the second visit (2Co 12:14). In contrast to "a while," that is, some time, as the Greek might better be translated. but--The oldest manuscripts read "for."

at Ephesus--whence Paul writes this Epistle. Compare 1Co 16:19, "Asia," wherein Ephesus was. until Pentecost--He seems to have stayed as he here purposes: for just when the tumult which drove him away broke out, he was already intending to leave Ephesus (Ac 19:21, 22). Combined with 1Co 5:7, 8, this verse fixes the date of this Epistle to a few weeks before Pentecost, and very soon after the Passover.

door--(2Co 2:12). An opening for the extension of the Gospel. Wise men are on the watch for, and avail themselves of, opportunities. So "door of hope," Ho 2:15. "Door of faith," Ac 14:27. "An open door," Re 3:8. "A door of utterance," Col 4:3. "Great," that is, extensive. "Effectual," that is, requiring great labors [Estius]; or opportune for effecting great results [Beza]. many adversaries--who would block up the way and prevent us from entering the open door. Not here false teachers, but open adversaries: both Jews and heathen. After Paul, by his now long-continued labors at Ephesus, had produced effects which threatened the interests of those whose gains were derived from idolatry, "many adversaries" arose (Ac 19:9-23). Where great good is, there evil is sure to start up as its antagonist.

Now--rather, "But." Therefore Timothy was not the bearer of the Epistle; for it would not then be said, "IF Timothy come." He must therefore have been sent by Paul from Ephesus before this Epistle was written, to accord with 1Co 4:17-19; and yet the passage here implies that Paul did not expect him to arrive at Corinth till after the letter was received. He tells them how to treat him "if" he should arrive. Ac 19:21, 22 clears up the difficulty: Timothy, when sent from Ephesus, where this Epistle was written, did not proceed direct to Corinth, but went first to Macedonia; thus though sent before the letter, he might not reach Corinth till after it was received in that city. The undesigned coincidence between the Epistle and the history, and the clearing up of the meaning of the former (which does not mention the journey to Macedonia at all) by the latter, is a sure mark of genuineness [Paley, Horæ Paulinæ]. It is not certain that Timothy actually reached Corinth; for in Ac 19:22 only Macedonia is mentioned; but it does not follow that though Macedonia was the immediate object of his mission, Corinth was not the ultimate object. The "IF Timothy come," implies uncertainty. 2Co 1:1 represents him with Paul in Macedonia; and 2Co 12:18, speaking of Titus and others sent to Corinth, does not mention Timothy, which it would have probably done, had one so closely connected with the apostle as Timothy was, stayed as his delegate at Corinth. The mission of Titus then took place, when it became uncertain whether Timothy could go forward from Macedonia to Corinth, Paul being anxious for immediate tidings of the state of the Corinthian Church. Alford argues that if so, Paul's adversaries would have charged him with fickleness in this case also (2Co 1:17), as in the case of his own change of purpose. But Titus was sent directly to Corinth, so as to arrive there before Timothy could by the route through Macedonia. Titus' presence would thus make amends for the disappointment as to the intended visit of Timothy and would disarm adversaries of a charge in this respect (2Co 7:6, 7). without fear--Referring perhaps to a nervous timidity in Timothy's character (1Ti 3:15; 5:22, 24). His youth would add to this feeling, as well as his country, Lystra, likely to be despised in refined Corinth.

despise--This charge is not given concerning any other of the many messengers whom Paul sent. 1Ti 4:12 accounts for it (compare Ps 119:141). He was a young man, younger probably than those usually employed in the Christian missions; whence Paul apprehending lest he should, on that account, be exposed to contempt, cautions him, "Let no man despise thy youth" [Paley, Horæ Paulinæ]. conduct--set him on his way with every mark of respect, and with whatever he needs (Tit 3:13). in peace--(Ac 15:33; Heb 11:31). "Peace" is the salutation of kindness and respect in the East; and so it stands for every blessing. Perhaps here there is too a contrast between "peace" and the "contentions" prevalent at Corinth (1Co 1:11). I look for him--He and Titus were appointed to meet Paul in Troas, whither the apostle purposed proceeding from Ephesus (2Co 2:12, 13). Paul thus claims their respect for Timothy as one whom he felt so necessary to himself as "look for" to him [Theophylact]. with the brethren--Others besides Erastus accompanied Timothy to Macedonia (compare 1Co 16:12; Ac 19:22).

Apollos, I greatly desired ... to come unto you--He says this lest they should suspect that he from jealousy prevented Apollos' coming to them; perhaps they had expressly requested Apollos to be sent to them. Apollos was not at Ephesus when Paul wrote (compare 1Co 16:19, and 1Co 1:1). Probably Apollos' unwillingness to go to Corinth at this time was because, being aware of the undue admiration of his rhetorical style which led astray many at Corinth, he did not wish to sanction it (1Co 1:12; 3:4). Paul's noble freedom from all selfish jealousy led him to urge Apollos to go; and, on the other hand, Apollos, having heard of the abuse of his name at Corinth to party purposes, perseveringly refused to go. Paul, of course, could not state in his letter particularly these reasons in the existing state of division prevalent there. He calls Apollos "brother" to mark the unity that was between the two. with the brethren--who bear this letter (1Co 16:17). (See 1Co 16:24, subscription added to the Epistle). Conybeare thinks Titus was one of the bearers of this first letter (2Co 8:6, 16-24; 12:18). Alford thinks "the brethren" here may be the same as in 1Co 16:11. convenient time--Apollos did return to Corinth when their divisions were moderated [Jerome], and so it was a more seasonable time.

He shows that they ought to make their hopes of salvation to depend not on Apollos or any other teacher; that it rests with themselves. "Watch ye": for ye are slumbering. "Stand": for ye are like men tottering. "Quit you like men; be strong": for ye are effeminate (1Co 16:14). "Let all your things be done with charity" (1Co 8:1; 13:1): not with strifes as at present [Chrysostom]. "In the faith" which was assailed by some (1Co 15:1, 2, 12-17).

first-fruits of Achaia--the first Achæan converts (compare Ro 16:5). The image is from the first-fruits offered to the Lord (Le 23:10; compare 1Co 15:20). The members of this family had been baptized by Paul himself (1Co 1:16). addicted themselves to the ministry of the saints--Translate, "Set themselves, (that is, voluntarily) to minister unto the saints" (compare 2Co 8:4).

That ye--Translate, "That ye also," namely, in your turn ... in return for their self-devotion [Alford]. helpeth with--them. laboureth--by himself.

Fortunatus ... Achaicus--probably of Stephanas' household. that ... lacking on your part--So far as you were unable yourselves to "refresh my spirit," in that you are absent from me, "they have supplied" by coming to me from you, and so supplying the means of intercourse between you and me. They seem to have carried this letter back; see the subscription below: hence the exhortations, 1Co 16:16, 18, as though they would be at Corinth when the Epistle arrived.

refreshed my spirit and yours--"yours" will be refreshed on receiving this letter, by knowing that "my spirit is refreshed" by their having come to me from you; and (perhaps) by the good report they gave of many of you (1Co 1:4-8); my refreshment of spirit redounds to yours, as being my disciples (2Co 7:13; compare Zec 6:8). acknowledge--render them due acknowledgments by a kind reception of them: 1Th 5:12, "know" them in their true worth and treat them accordingly.

Asia--not all Asia Minor, but Lydian Asia only, of which Ephesus was the capital. much--with especial affection. Aquila ... Priscilla--(Compare Ac 18:2; Ro 16:3, 4). Originally driven out of Italy by Claudius, they had come to Corinth (whence their salutation of the Corinthians is appropriate here), and then had removed with Paul from Corinth to Ephesus (Ac 18:2, 18, 19, 26); here, as at Rome subsequently, they set up a Church (or assembly of believers) at their house (Ro 16:3, 5). A pattern to Christian husbands and wives. Their Christian self-devoting love appears wherever they were (Ro 16:3, 4). Even the gifted Apollos, so highly admired at Corinth, owed much of his knowledge to them (Ac 18:24-26). In 1Co 16:20, "All the brethren" (that is, the whole Church) seem to be distinguished from "the church that is in their house," which was but a partial and private assembly out of the general Church at Corinth. Neander thinks Ro 16:23 refers to "the whole Church" meeting at the house of Gaius (compare Col 4:15). "Synagogue" implies an assembly in general, without reference to the character or motives of its members. "Church," like the Hebrew Kahal, implies an assembly legally convened; as, for instance, the Jews met as a body politic to receive the law (hence Stephen calls it "the Church in the wilderness," Ac 7:38), and having a legal bond of union. Christ's followers when dispersed from one another cease to be a congregation (synagogue), but still are a Church, having the common bond of union to the same Head by the same faith and hope [Vitringa, Synagogue and Temple]. From this we may explain Paul's entering "into every house and haling men and women": he would in searching for Christians go to their several "houses"' of prayer. in the Lord--They pray for all blessings on you from the Lord, the source of every good [Grotius]. Alford explains, "in a Christian manner," as mindful of your common Lord. "In the Lord" seems to me to refer to their union together in Christ, their prayers for one another's good being in virtue of that union.

holy kiss--the token of the mutual love of Christians, especially at the Lord's Supper (compare Ro 16:16; 1Th 5:26), "in which all the dissensions of the Corinthians would be swallowed up" [Bengel].

salutation ... with mine own hand--He therefore dictated all the rest of the Epistle.

A solemn closing warning added in his own hand as in Eph 6:24; Col 4:18. the Lord--who ought to be "loved" above Paul, Apollos, and all other teachers. Love to one another is to be in connection with love to Him above all. Ignatius [Epistle to the Romans, 7] writes of Christ, "My love, has been crucified" (compare So 2:7). Jesus Christ--omitted in the oldest manuscripts. let him be Anathema--accursed with that curse which the Jews who call Jesus "accursed" (1Co 12:3) are bringing righteously on their own heads [Bengel]. So far from "saluting" him, I bid him be accursed. Maranatha--Syriac for, "the Lord cometh." A motto or watchword to urge them to preparedness for the Lord's coming; as in Php 4:5, "The Lord is at hand."

The grace, &c.--This is the salutation meant in 1Co 16:21; and from which unbelievers (1Co 16:22; compare 2Jo 10:11) are excluded [Bengel].

My love, &c.--After having administered some severe rebukes, he closes with expressions of "love": his very rebukes were prompted by love, and therefore are altogether in harmony with the profession of love here made: it was love in Christ Jesus, and therefore embraced "all" who loved Him. The subscription represents the Epistle as written from Philippi. 1Co 16:8 shows it was written at Ephesus. Bengel conjectures that perhaps, however, it was sent from Philippi (1Co 16:5), because the deputies of the Corinthians had accompanied Paul thither. From Ephesus there was a road to Corinth above Philippi.