Bible Commentaries
1 Corinthians 15

Introduction

Historical Facts about the Resurrection of Christ

It appears someone had told Paul the Corinthians were questioning the resurrection. Apparently some had been misled by false teachers and had become confused about the resurrection. Since they did not understand how the dead could be raised, they began questioning whether their bodies would be raised at all. The subject being questioned is not whether the soul would survive after death but whether the body would be raised again.

The Apostle James explains that death is "the body without the spirit" (James 2:26); therefore, physical death is the separation of the body and the spirit. The body dies and decays, but the spirit continues to exist. The resurrection, therefore, is the opposite; it is the reuniting of the body and the spirit; therefore, the body must rise again.

Paul begins this chapter by reminding the Corinthians about the gospel that he originally preached and they believed. The foundation of the Christian religion is that Christ died for our sins, was buried, and rose again. In the same way that Christ’s body was resurrected, so will all bodies be resurrected. In this chapter Paul stresses the importance of not just believing in the resurrected Christ but of always believing in His resurrection. Perseverance is essential in this matter. The arguments presented by Paul prove that he believes that men cannot claim to be Christians, possessing the gospel, and at the same time doubt the resurrection of Christ or the general resurrection that is to follow.

Verses 1-2

Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

In the Greek text, verses 1 and 2 are only one sentence. Some translations, such as the Today’s English Version and the New International Version, incorrectly divide the sentence into two parts.

Moreover, brethren, I declare unto you the gospel which I preached unto you: By the words, "Moreover, brethren, I declare unto you," Paul is tactfully, but yet with some sense of reproach, instructing the Corinthians to remember what he has previously taught them about the "gospel" of the crucified and resurrected Christ. The "gospel" (euagggelion) is "the glad tidings of salvation through Christ; the proclamation of the grace of God manifested and pledged in Christ" (Thayer 257-1-2098).

The word "declare" (gnorizo) does not indicate that this is the first time this message was made known to the Corinthians. "Contextually and emphatically (the word ’declare’) recall(s) to one’s mind, as though what is made known had escaped him" (Thayer 119-2-1107). Paul often reminds his readers of things he has previously taught (see Galatians 1:9; Philippians 4:9; 2 Thessalonians 2:13). Paul uses this technique when his readers indicate by their actions or speech that they had forgotten what he had preached and what they had accepted.

Because the Corinthians are new Christians, Paul feels the need to re-teach them about the resurrection, with some indication of reproach because he had taught them only recently on this matter. Paul’s original teaching should have still been clear in their minds, but obviously it was not. The resurrection is one of the many subjects that the false teachers had spoken about and had caused confusion over (15:12). Paul confronts false teaching about this same subject earlier as is recorded in Acts: "When they heard of the resurrection of the dead, some mocked: and others said, We will hear thee again of this matter" (17:32).

which also ye have received, and wherein ye stand: This second relative clause should not read "have received" for that is in the perfect tense; instead, being an aorist verb, it should read "which also ye received." "The aorist signification must be adhered to as important, pointing to what took place at the first--their cordial reception of his proclamation" (Lange 308).

To "receive" (paralambano) the gospel means "to receive (it) with the mind" (Thayer 484-2-3880). And "to stand" (histemi) in the gospel means to "persist, continue (or) to persevere" (Thayer 308-2-2476). The verb "to stand" is in the perfect tense, indicating that this is to be the permanent state of the Corinthians’ belief. Paul’s teaching is that the gospel is not a message only to be received: it is the foundation on which to stand. Two things are necessary to gain salvation: first, accepting the gospel in our minds and, secondly, standing or continuing to accept it in our minds. The Corinthians had taken step one. Paul says, "Even as the testimony of Christ was confirmed in you" (1:6). Now it is necessary that they take step two and continue believing in the resurrection of the crucified Christ.

By which also ye are saved, if ye keep in memory what I preached unto you: The Greek verb "ye are saved" (sozo) is a continuous action indicating ye are being saved. The act of being "saved" can be viewed from the following three points:

1. Salvation from one’s past sins (Mark 16:16). In this sense, it is a past event.

2. Salvation in heaven (Romans 8:24). This is something to be given to us in the future and, therefore, is referred to as a future event.

3. Salvation as a present process. Every Christian is working out his own salvation (Philippians 2:12). Hence, salvation can be referred to as a present, durative process (Willis 525-526).

The "gospel" that Paul preached and the Corinthians accepted will lead to salvation. They "are saved" (present tense) by it if they always keep it in their memory and remain faithful to it. The condition of their salvation is based on always believing in the gospel about the crucified and resurrected Christ.

The words "keep in memory" (katecho) are poorly translated. Katecho is a compound word made up of the preposition kata, meaning "down," and the verb echoo, meaning "have"; therefore, meaning "to hold fast, keep secure, keep firm possession of" (Thayer 340-1-2722). A better translation of this verse is, "By this gospel you are saved, if you hold firmly to the word I preached to you" (NIV). Zodhiates translates the passage, "If ye keep on holding or possessing the gospel."

unless ye have believed in vain: The consequences of turning from the gospel of Christ, by not believing in the bodily resurrection, is to "have believed in vain." Believing in "vain" (eike) means to have believed "without success or effect" (Thayer 174-2-1500). The gospel will save man if he believes and continues to believe and obey it. There is no value, however, in believing in the gospel of Christ at one time and then later failing to believe in it.

Paul’s teaching here denounces with the doctrine of "once saved always saved." If a person is taught the truth, believes the truth, and then turns his back upon the truth, his previous faith is vain--it is of no value. Therefore, Paul instructs the Corinthians to:

Examine yourselves, whether ye be in the faith; prove your own selves. Know ye not your own selves, how that Jesus Christ is in you, except ye be reprobates (2 Corinthians 13:5).

Every Christian must believe that Jesus died and rose again. Paul says,

If thou shalt confess with thy mouth the Lord Jesus, and shalt believe in thine heart that God hath raised him from the dead, thou shalt be saved. For with the heart man believeth unto righteousness; and with the mouth confession is made unto salvation" (Romans 10:9-10).

Verses 3-4

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

In verse 2, Paul alludes to what he has already preached to the Corinthians. Here, in verses 3 and 4, he becomes more specific by stating what he has taught them, the gospel of Jesus Christ. The answer to the question, "What is the gospel?" is clearly stated by Paul as follows:

1. "That Christ died for our sins according to the scriptures" (verse 3).

2. "And that he was buried" (verse 4).

3. "And that he rose again the third day according to the scriptures" (verse 4).

For I delivered unto you first of all that which I also received: The words "first of all" do not have reference to the order of things Paul preached; but, instead, he refers to what is first in importance. The New International Version’s rendering is clearer: "For what I received I passed on to you as of first importance...." Paul is emphasizing that he is "a learner, not an inventor" (Cambridge Greek Testament 214) of the gospel; therefore, his point is that he did not deliver his own message or the message of any man; he delivered only what he "received" from the Lord. Paul says, "I have received of the Lord that which also I delivered unto you..." (11:23).

But I certify you, brethren, that the gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ (Galatians 1:11-12).

how that Christ died for our sins according to the scriptures: Paul received three things about the death of Christ:

1. The fact that Christ died.

2. The purpose of Christ’s death.

3. The primary testimony of Christ’s death.

Paul stresses that his teaching of the sacrificial death of Christ is not based upon apostolic testimony only but upon the teaching of the scriptures. Old Testament passages (Isaiah 53:5; Isaiah 53:10; Daniel 9:26; Psalms 22:1-22) prophesy that Christ would die for the sins of mankind.

The preposition "for" (huper) "signif(ies) ’as a sacrifice for’, that is, to make atonement for" our sins (Vine 203). In his letter to the churches of Galatia, Paul says, "Who (Jesus) gave himself for our sins, that he might deliver us from this present evil world, according to the will of God and our Father (Galatians 1:4)." By Christ’s death He became our sacrifice. Jesus’ dying for our sins is spoken of often in the scriptures (Matthew 20:28; Mark 10:45; Romans 5:8-10; 1 Corinthians 1:18; 1 Corinthians 5:7; 1 Corinthians 8:11; 2 Corinthians 5:14-15; 1 Timothy 2:6; and 1 Peter 1:19).

And that he was buried: Mentioning Jesus’ burial is positive proof that Christ actually died; His spirit departed His body. Paul emphasizes that Jesus was "buried" to prove the reality of His death. If Jesus had not been buried, His enemies would have claimed that He did not die. They possibly would have claimed, as Mary Baker Eddy did, that He was only "seemingly dead." Certainly, His burial guarded against such an insinuation.

and that he rose again the third day according to the scriptures: As the Old Testament scriptures foretell of Christ’s dying for our sins, they also teach that He would be buried and rise again the third day.

The phrase ’according to the scriptures’ applies both to the burial and to the resurrection. Christ was buried in this manner so that the prophecies about Him as the Messiah should be fulfilled. So minute and precise were these prophecies that they not only foretold His incarnation, His passion, and the glorious resurrection that was to follow, but also His burial and the very mode and circumstance of it. His burial in the heart of the earth was prefigured by Jonah’s enforced stay for three days and three nights inside the great fish (Zodhiates 47-48).

A prophecy about the death and resurrection of Christ is recorded by Isaiah:

Surely he hath borne our griefs, and carried our sorrows: yet we did esteem him stricken, smitten of God, and afflicted. But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. All we like sheep have gone astray; we have turned every one to his own way; and the LORD hath laid on him the iniquity of us all. He was oppressed, and he was afflicted, yet he opened not his mouth: he is brought as a lamb to the slaughter, and as a sheep before her shearers is dumb, so he openeth not his mouth. He was taken from prison and from judgment: and who shall declare his generation? for he was cut off out of the land of the living: for the transgression of my people was he stricken. And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. Yet it pleased the LORD to bruise him; he hath put him to grief: when thou shalt make his soul an offering for sin, he shall see his seed, he shall prolong his days, and the pleasure of the LORD shall prosper in his hand. He shall see of the travail of his soul, and shall be satisfied: by his knowledge shall my righteous servant justify many; for he shall bear their iniquities. Therefore will I divide him a portion with the great, and he shall divide the spoil with the strong; because he hath poured out his soul unto death: and he was numbered with the transgressors; and he bare the sin of many, and made intercession for the transgressors (Isaiah 53:4-12).

Jesus’ teaching about His coming death and resurrection is recorded by Matthew (16:21), Mark (8:31), and Luke (9:22). John also records events of these teachings by saying,

Jesus answered and said unto them, Destroy this temple, and in three days I will raise it up. Then said the Jews, Forty and six years was this temple in building, and wilt thou rear it up in three days? But he spake of the temple of his body. When therefore he was risen from the dead, his disciples remembered that he had said this unto them; and they believed the scripture, and the word which Jesus had said (John 2:19-22).

Speaking of Jesus’ death and resurrection, Matthew records Jesus as saying,

For as Jonas was three days and three nights in the whale’s belly; so shall the Son of man be three days and three nights in the heart of the earth (Matthew 12:40).

Likewise, Jesus says,

Thus it is written, and thus it behoved Christ to suffer, and to rise from the dead the third day (Luke 24:46).

The death and burial of Christ are affirmed in the aorist tense, indicating historical events; however, the resurrection of Christ is in the perfect tense, indicating constant, permanent, and eternal power. Others, such as Lazarus (John 11:43-44), were raised from the dead only to die again; but Jesus rose to live forever. Paul says,

Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God (Romans 6:8-10).

Jesus affirms this same fact by saying, "I am he that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell and of death" (Revelation 1:11).

"By the death and burial of (Jesus’) body He came down to our condition; by His Resurrection He raised us to His position" (Vine 204). All the facts about Jesus’ death and resurrection are taught by John as he says,

For they that dwell at Jerusalem, and their rulers, because they knew him not, nor yet the voices of the prophets which are read every sabbath day, they have fulfilled them in condemning him. And though they found no cause of death in him, yet desired they Pilate that he should be slain. And when they had fulfilled all that was written of him, they took him down from the tree, and laid him in a sepulchre. But God raised him from the dead: And he was seen many days of them which came up with him from Galilee to Jerusalem, who are his witnesses unto the people. And we declare unto you glad tidings, how that the promise which was made unto the fathers, God hath fulfilled the same unto us their children, in that he hath raised up Jesus again; as it is also written in the second psalm, Thou art my Son, this day have I begotten thee. And as concerning that he raised him up from the dead, now no more to return to corruption, he said on this wise, I will give you the sure mercies of David. Wherefore he saith also in another psalm, Thou shalt not suffer thine Holy One to see corruption. For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption: But he, whom God raised again, saw no corruption (Acts 13:27-37).

The King James Version translates that Jesus "rose again" (egeiro), indicating that His resurrection was under His own power. The Greek, however, has these words as perfect passive indicative; therefore, the correct rendering is "he hath been raised" (Robertson, Vol. IV 186). Bratcher agrees saying, "’God raised him to life’ or ’God made him alive again’" (143). The Nestle’s Greek text translates egeiro as "he has been raised."

Jesus’ resurrection is attributed to all three persons of the Godhead: It is attributed to Jesus as He says, "Destroy this temple, and in three days I will raise it up" (John 2:19). The Apostle Paul credited God the Father with His resurrection by saying, "Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life" (Romans 6:4). The resurrection is attributed also to the Holy Spirit by Paul: "But if the Spirit of him that raised up Jesus from the dead dwell in you, he that raised up Christ from the dead shall also quicken your mortal bodies by his Spirit that dwelleth in you" (Romans 8:11).

Verses 5-8

And that he was seen of Cephas, then of the twelve: 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. After that, he was seen of James; then of all the apostles. And last of all he was seen of me also, as of one born out of due time.

And that he was seen of Cephas: "Cephas" is the same individual as Simon Peter. Jesus’ appearance to Cephas was reported by Cleopas and another disciple, who say, "The Lord is risen indeed, and hath appeared to Simon" (Luke 24:34). Paul says that Christ "was seen" (optanomai) of Peter. The words "was seen" are in the active voice, meaning "to look at (or) behold" (Thayer 450-1-3700). Jesus’ appearance to Peter is mentioned possibly because of the Petrine party that Paul speaks of in 1 Corinthians 1:12. The fact that Peter saw Jesus after His resurrection influenced him to preach a bodily resurrection to the "men of Israel" (Acts 3:12). Peter says,

The God of Abraham, and of Isaac, and of Jacob, the God of our fathers, hath glorified his Son Jesus; whom ye delivered up, and denied him in the presence of Pilate, when he was determined to let him go. But ye denied the Holy One and the Just, and desired a murderer to be granted unto you; And killed the Prince of life, whom God hath raised from the dead; whereof we are witnesses (Acts 3:15).

Peter further says,

Be it known unto you all, and to all the people of Israel, that by the name of Jesus Christ of Nazareth, whom ye crucified, whom God raised from the dead, even by him doth this man stand here before you whole (Acts 4:10).

Peter’s most powerful sermon delivered about Christ’s resurrection was on the day of Pentecost:

Ye men of Israel, hear these words; Jesus of Nazareth, a man approved of God among you by miracles and wonders and signs, which God did by him in the midst of you, as ye yourselves also know: Him, being delivered by the determinate counsel and foreknowledge of God, ye have taken, and by wicked hands have crucified and slain: Whom God hath raised up, having loosed the pains of death: because it was not possible that he should be holden of it. For David speaketh concerning him, I foresaw the Lord always before my face, for he is on my right hand, that I should not be moved: Therefore did my heart rejoice, and my tongue was glad; moreover also my flesh shall rest in hope: Because thou wilt not leave my soul in hell, neither wilt thou suffer thine Holy One to see corruption. Thou hast made known to me the ways of life; thou shalt make me full of joy with thy countenance. Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses (Acts 2:22-32).

then of the twelve: The "twelve" (dodeka) is a conventional description referring to the original apostles (actually the number at the time was only ten, for Judas had hanged himself a few weeks earlier and Thomas was not present). The term "the twelve" became a formal name referring to the apostles of Jesus even when they were not all present. The historical appearance to "the twelve" is recorded by Luke, who says,

And they rose up the same hour, and returned to Jerusalem, and found the eleven gathered together, and them that were with them, Saying, The Lord is risen indeed, and hath appeared to Simon. And they told what things were done in the way, and how he was known of them in breaking of bread. And as they thus spake, Jesus himself stood in the midst of them, and saith unto them, Peace be unto you (Luke 24:33-36).

This appearance is mentioned, possibly, because "the twelve" were the closest to Jesus during the last three years of His life on earth; therefore, their testimony would have been convincing to the Corinthians.

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: The term "at once" (ephapax) means "upon one occasion only" (Strong #2178). More than five hundred individuals witnessed the resurrection of Jesus on one occasion. This appearance is not recorded elsewhere in the scriptures unless it is the one mentioned in Matthew 28:16-17. The mentioning of this appearance is very important because many of these "brethren" were still alive, even though twenty-five years had passed; therefore, they could substantiate Paul’s claim of a bodily resurrection.

The words "fallen asleep" refer to death; some witnesses had died. The term "falling asleep" is used to describe the death of the Lord’s people who rose when Jesus died. Matthew says,

And the graves were opened; and many bodies of the saints which slept arose, And came out of the graves after his resurrection, and went into the holy city, and appeared unto many (Matthew 27:52-53).

The word sleep, referring to death, is also used in reference to David. "For David, after he had served his own generation by the will of God, fell on sleep, and was laid unto his fathers, and saw corruption" (Acts 13:36). Jesus uses the Greek word translated "sleep" to refer to the death of Lazarus. He says, "...our friend Lazarus sleepeth; but I go, that I may awake him out of sleep" (John 11:11).

After that, he was seen of James: It is uncertain who this "James" is. Most likely he is the brother of Jesus (Galatians 1:19), the one who was a leader in the church at Jerusalem (Acts 12:17). The appearance of the Lord to James is not recorded in the scriptures. This appearance, it seems, was made only to James and, therefore, was a different occasion from the appearance to the "apostles" or even the "five hundred brethren." It is difficult to know for sure why Paul mentions this appearance to Jesus’ brother, James. Likely, it is because during Jesus’ ministry on earth His brothers did not believe Him--they even considered Him to have been "beside himself" or insane (see John 7:5 and Mark 3:20-21). Not long after Jesus’ resurrection, however, James became convinced and became an important person in the church in Jerusalem (Galatians 1:19). The resurrection of Jesus was the changing point in James’ life.

then of all the apostles: It is difficult to know for certain the difference between this group called "all the apostles" and the group mentioned in verse 5 called "the twelve." The addition of the word "all" (pasin) causes some (Cambridge Greek Testament) to say that Paul refers to an additional appearance made to the apostles when others were present. On the occasion mentioned in verse 5 where Paul mentions "the twelve," only the original apostles were there. Another possibility is that the term "apostle" (apostolois) does not refer to the original apostles. For example, Barnabas is referred to as an apostle (Acts 14:14). If this be the case, Paul would have mentioned this appearance because the Corinthians knew Barnabas; and, therefore, some would have been convinced of the bodily resurrection because of their confidence in him.

And last of all he was seen of me also, as of one born out of due time: The Lord’s appearance to Paul took place at his conversion as is mentioned in Acts 9:3-6. Paul considers himself as one "born out of due time," as "one abnormally born" (NIV), or as "one untimely born" (RSV) because he saw the Lord after Jesus ascended to the Father. The Greek term ektroma ("born out of due time") means "abortion" (Strong #1625) or an "abortive birth" (Thayer 200-2-1626), "a birth due to a miscarriage, a premature birth" (Bratcher 144). The same Greek term, ektroma, is used in the Septuagint in Numbers 12:12: "Let her not be as one dead, of whom the flesh is half consumed when he cometh out of his mother’s womb." Kittel explains this term with a religious application by saying:

Paul is one who from the spiritual point of view was not born at the right time because he had not been a disciple during the lifetime of Jesus. His calling to the apostolic office, which presupposed having seen Christ, could not take place in the normal, orderly, organic sequence. Moreover, his calling is forced as well as abnormal and extraordinary. He is torn from his previous course of life by the powerful intervention of the exalted Christ and set in the kingdom of Christ. He is thus brought to see Christ and to his apostolic calling by a very different route from that of the other apostles. The main emphasis is on the abnormality of the process, which took place when the Risen Lord had ceased to manifest Himself to the disciples (Vol. II 456).

Paul considers himself as "the least of the apostles" and one "not meet to be called an apostle" (see verse 9) because of his wicked actions before his conversion. When there is an abnormal or premature birth, the child is lesser in stature and development than children of a normal birth. Likewise, Paul shows humility by comparing himself to a baby born prematurely when comparing himself to the other apostles. Even in this light Paul says that he was the last, but still a positive witness of the bodily resurrection of Jesus. Paul is not saying that he will be the last to see Jesus but that, at this time, he was the last to see Him. We know, for example, that Jesus later appeared to John as recorded in Revelation 1:16 ff.

The appearances mentioned by Paul are related in chronological order. The definite adverb of sequence "then" (eita) is defined as to "stand in enumerations, to mark a sequence depending either on temporal succession...as Mark 4:28; 1 Corinthians 15:5-7; 1 Corinthians 15:24; 1 Timothy 2:13; or on the nature of the things enumerated, 1 Corinthians 12:28" (Thayer 188-2-1534). Likewise, the words "after that" (epeita) mean "thereupon, thereafter, then (or) afterwards" (Thayer 230-1-1899), indicating time and order. Finally, Paul concludes the sequence with "last of all" (eschatos) defined as "last in time or in place" (Thayer 253-1-2078). These chronological appearances are given as historical and positive proof of the bodily resurrection of Jesus.

The appearances mentioned in verses 5-8 are not the only individuals to whom the Lord appeared after His death. For example, He appeared to Mary Magdalene (Mark 16:9); later he appeared to Cleopas and another disciple as they were going to Emmaus (Luke 24:13-33). On one occasion He appeared to all the disciples except Thomas (John 20:19-24); then later he appeared to Thomas with the twelve (John 20:26). Possibly, these and others were not mentioned because they would have no personal or official significance to the Corinthians.

The resurrection of Jesus has been the theme of many poems and songs. One of the most favorite that has found its way into many religious song books was penned by Robert Lowry and titled Christ Arose:

Low in the grave He lay--Jesus, my Savior! Waiting the coming day Jesus, my Lord! Vainly they watch His bed Jesus, my Savior! Vainly they seal the dead Jesus, my Lord! Death cannot keep His prey Jesus, my Savior! He tore the bars away Jesus, my Lord! Up from the grave He arose, With a mighty triumph o’er His foes; He arose a victor from the dark domain, And He lives forever-death He over came; He arose! He arose! hallelujah! Christ Arose! (copied from Sacred Selections).

Verse 9

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

For I am the least of the apostles, that am not meet to be called an apostle: By the term "least" (elachistos), Paul means that he considers himself the "smallest...in rank and excellence" (Thayer 202-2-1646) of all the apostles. This estimation of himself is not because he was the "last" to see Jesus but because of his persecution of the church. Paul never forgot this terrible sin, even though God forgave him. "The forgiveness of sin does not obliterate the remembrance of it; neither does it remove the sense of unworthiness and ill-desert" (Hodge 317). This type of evaluation of himself was somewhat common in Paul’s life after his conversion. He speaks of himself as being "the chief of sinners" (1 Timothy 1:15); in Ephesians 3:8 he says he is "less than the least of all saints."

because I persecuted the church of God: This estimation of himself is because of his life before his conversion when he persecuted the church. Examples of this persecution can be seen when Stephen was murdered, as recorded in Acts: "And cast him out of the city, and stoned him: and the witnesses laid down their clothes at a young man’s feet, whose name was Saul" (7:58). More persecutions are found in Acts 8:3: "As for Saul, he made havock of the church, entering into every house, and haling men and women committed them to prison." Again, in Acts 9:1: "And Saul, yet breathing out threatenings and slaughter against the disciples of the Lord, went unto the high priest." Because of these situations, Paul says he is not "meet" (hikanotes), or as Thayer says, not "worthy" to be called an apostle (300-2-2425). The New International Version says, "For I am the least of the apostles and do not even deserve to be called an apostle...."

It should be noted that, even though Paul speaks of himself as lowly, when he is attacked from the Judaizers he speaks up for himself: "For I suppose I was not a whit behind the very chiefest apostles" (2 Corinthians 11:5). It should also be noted that the other apostles did not attempt to restrain Paul as is implied in Galatians:

And when James, Cephas, and John, who seemed to be pillars, perceived the grace that was given unto me, they gave to me and Barnabas the right hands of fellowship; that we should go unto the heathen, and they unto the circumcision (2:9).

Verse 10

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

But by the grace of God I am what I am: The word "grace" (charis) "contains the idea of kindness which bestows upon one what he has not deserved" (Thayer 666-1-5485). Notice that Paul is not saying by the grace of God he is who he is, but what he is, referring to his apostleship. Paul is speaking of "his actual character and attainments" (Robertson, Vol. IV 189).

and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: As Paul indicates in verse 9, he recognizes that he does not deserve to be an apostle; but he is an apostle because of the "grace of God." Furthermore, Paul was determined that this grace bestowed upon him by God was not to be "vain" (kenos,) or as Thayer says, "fruitless (or) without effect" (343-2-2756). To avoid this situation, Paul says that he "laboured more abundantly" than the other apostles, meaning he worked harder than the other apostles. As noted in the preceding verses, Paul willingly admits his personal inferiority to the other apostles; however, he is not willing to make a similar admission about his laboring for the Lord.

yet not I, but the grace of God which was with me: To avoid the appearance of boasting, Paul gives credit to God for whatever he has been able to accomplish. "The Grace of God worked with him in so overwhelming a measure, compared to his own working, that it was no longer the work of himself but of divine Grace" (Alford, Vol. II 605). Paul takes no credit for the success of his work; instead, he always gives God credit. Earlier in this letter, he says, "I have planted, Apollos watered; but God gave the increase" (3:6). Through his writing, Paul often makes reference to the grace of God, which was bestowed upon him. His attitude is that if God’s grace could save him, it is sufficient to save anyone. To the young evangelist Paul writes:

And I thank Christ Jesus our Lord, who hath enabled me, for that he counted me faithful, putting me into the ministry; Who was before a blasphemer, and a persecutor, and injurious: but I obtained mercy, because I did it ignorantly in unbelief. And the grace of our Lord was exceeding abundant with faith and love which is in Christ Jesus. This is a faithful saying, and worthy of all acceptation, that Christ Jesus came into the world to save sinners; of whom I am chief. Howbeit for this cause I obtained mercy, that in me first Jesus Christ might shew forth all longsuffering, for a pattern to them which should hereafter believe on him to life everlasting (1 Timothy 1:12-16).

Verse 11

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

In verse 8, Paul says, "And last of all he was seen of me also, as of one born out of due time." After this statement Paul digresses from the main theme to explain how Christ appeared to him. Now in verse 11, he returns to his previous thought about the teaching of all the apostles. Paul sums up the first point of this chapter by explaining that it makes no difference whether he or the other apostles "preach(ed)" the gospel to them, they all proclaim the same message about the bodily resurrection. And, furthermore, originally they all "believed" and accepted the truth about the resurrection.

Verse 12

Consequence of Denying the General Resurrection

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

In verse 11, Paul says that he and all the other apostles preach the same message. Now, in verse 12, he states what that message is: "Now, since our message is that Christ has been raised from death, how can some of you say that the dead will not be raised to life?" (Today’s English Version).

Paul’s question, "How say some among you that there is no resurrection of the dead?" is rhetorical, expressing surprise and censure. Paul is saying, "It is not true, as some of you say." It should be understood that the thing denied was not that Christ did not rise, but that others besides Christ will not rise. The evidence is too great proving that Christ did, in fact, rise from the grave; however, there were several groups of people who rejected the bodily resurrection.

There were three different schools of thought among those outside the Christian Church which denied the doctrine of the Resurrection from the dead.

The first was the materialistic school, represented by the Epicureans among the heathen and by the Sadducees among the Jews. They thought that man would entirely cease to exist after death, and that any other idea was only the result of man’s vanity and his insatiable longing after existence.

The second, in which the Stoics were the most prominent body, taught, what amounted to the same thing, the Pantheistic doctrine of the ultimate reabsorption of the soul into the Divinity from which it had sprung, and therefore the final extinction of the individual personality.

The third school, of which the disciples of Plato were the chief representatives, while maintaining the eternal personality and immortality of the soul, regarded matter as the cause of all evil, the only barrier between the soul and the Absolute Good, a thing, in fact, essentially and eternally alien to the Divine, and therefore could not conceive of immortality except through the entire freedom of the soul from so malignant and corrupting an influence. Hence the doctrine of the Resurrection of the Body was the principal stumbling-block in the way of an early reception of Christianity. It aroused the antagonism of an influential section among the Jews (Acts 4:1-2; Acts 4:17; Acts 23:6-9) and was considered by heathen philosophers inadmissible and absurd (Acts 17:32). This doctrine for many centuries has proved the principal hindrance to the progress of Christianity. It produced the numerous Gnostic sects, which were willing to accept the doctrine of eternal life through Christ, so long as it was not encumbered by the necessity of believing in the resurrection of the body (The Cambridge Bible 144).

The few in Corinth who denied the possibility of a bodily resurrection had not realized how serious a matter such a belief was. First of all, in rejecting the bodily resurrection, they had to deny that Christ rose, which means that their faith was vain (see verse 14). If they believed Christ rose, they should believe that others could also rise under the same power, God’s power. On the other hand, by denying that others could rise, they had to deny Christ’s resurrection. But this they could not do because Paul has just proved in verses 1-11 that there were many eye-witnesses of Jesus after his resurrection.

Because of the seriousness of this problem, Paul gives several arguments proving the validity of the bodily resurrection of all men.

Verses 13-14

But if there be no resurrection of the dead, then is Christ not risen: And if Christ be not risen, then is our preaching vain, and your faith is also vain.

But if there be no resurrection of the dead, then is Christ not risen: The word "But" (de), the beginning of verse 13, ties in with the preceding thought saying, "but if that is so...." Paul’s first argument about a bodily resurrection is that if there is no resurrection of the dead, then Christ did not actually rise from the dead.

And if Christ be not risen, then is our preaching vain, and your faith is also vain: Paul’s second argument is that if there is no bodily resurrection, the apostles’ preaching is vain. The "preaching" (kerugma) used in verse 14 refers, not to the delivery, but to the content. Paul does not say, "my preaching" but "our preaching." All the apostles preached the same message about the resurrected Christ. The third argument proving the bodily resurrection is that without it the Corinthians’ faith is vain.

Some of the Corinthians, as Paul mentions in verse 11, believed that Christ rose from the dead; and they even believed in the immortality of the soul; however, they doubted the bodily resurrection of all mankind. Paul now tells them consistency demands that if they do not believe in a bodily resurrection, their "faith" about Christ’s resurrection is "vain." In other words, if the body of Christ rose, the bodies of all mankind will rise; if the bodies of all mankind will not rise, neither did Christ’s body rise; and, therefore, the apostles’ preaching and the faith of the Corinthians are vain.

The term "vain" (kenos) is a metaphor meaning "empty (or) devoid of truth" (Thayer 343-2-2756). The Cambridge Greek Testament defines it as meaning "without contents." Their faith would be considered vain because their justification depends on the resurrection of Christ. Paul says,

But for us also, to whom it shall be imputed, if we believe on him that raised up Jesus our Lord from the dead; Who was delivered for our offences, and was raised again for our justification (Romans 4:24-25).

Verse 15

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

Yea, and we are found false witnesses of God: Paul’s fourth argument is that if there be no bodily resurrection, the apostles are false witnesses. Being "found" false witnesses means to have been "discovered or detected" (Vine 208) to be false witnesses. In this verse Paul presents the stern consequence for preachers who engage in "vain" preaching as mentioned in verse 14: they are "false witnesses (pseudomartur) of God," "bearers of untrue testimony" (Strong #5575).

because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not: The reason Paul says, under this circumstance, they would be "false witnesses of God" is that all the apostles "testified of God that he raised up Christ." The term "testified" (martureo) means "to be a witness, to bear witness, testify, that is, to affirm that one has seen or heard or experienced something, or that he knows it because (he was) taught by divine revelation or inspiration" (Thayer 390-2-3140). Therefore, if there is no bodily resurrection, then Christ was not raised; and, thus, the apostles would have only been giving lying testimony.

Verse 16

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

Paul’s message in this verse is repeating the main consequence that he desires the Corinthians to understand: if there is no resurrection of the dead, Christ did not rise. Paul’s logic is that the resurrection of the dead and the resurrection of Christ belong together. If we do away with one, we must also do away with the other.

Verse 17

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

And if Christ be not raised, your faith is vain: If there is no bodily resurrection and Christ did not rise, not only would the apostles be "false witnesses" (verse 15) but also the Corinthians would still be in their sins. This is Paul’s fifth argument.

At first reading, it seems that this verse is simply repeating the truths in verse 14 about their "faith" being vain if Christ "be not raised." Here, however, the word "vain" is translated, not from kenos meaning "empty (or) devoid of truth" as in verse 14, but from mataios, which Zodhiates defines as "wanting in result, fruitless, futile" (217)--they were lacking result.

ye are yet in your sins: The Corinthians would still be lacking salvation from sins; therefore, Paul says if it be true that Christ be not raised, "ye are yet in your sins." They are still in their sins because the death and the resurrection of Christ were necessary for salvation. Paul, in reference to Christ, says, "Who was delivered for our offences, and was raised again for our justification" (Romans 4:25). Paul continues this thought by saying:

Therefore we are buried with him by baptism into death: that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life. For if we have been planted together in the likeness of his death, we shall be also in the likeness of his resurrection: Knowing this, that our old man is crucified with him, that the body of sin might be destroyed, that henceforth we should not serve sin. For he that is dead is freed from sin. Now if we be dead with Christ, we believe that we shall also live with him: Knowing that Christ being raised from the dead dieth no more; death hath no more dominion over him. For in that he died, he died unto sin once: but in that he liveth, he liveth unto God. Likewise reckon ye also yourselves to be dead indeed unto sin, but alive unto God through Jesus Christ our Lord (Romans 6:4-11).

Verse 18

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

This verse gives another consequence of denying the bodily resurrection. This is Paul’s sixth argument proving a bodily resurrection. The term "fallen asleep" (koimao) means "to die" (Thayer 351-2-2837) (see verse 6 for more about this term). The word koimao, referring to "sleep" or "dying," never refers to the soul because the soul never dies. It is the soul of the rich man that Luke speaks of when he says,

And it came to pass, that the beggar died, and was carried by the angels into Abraham’s bosom: the rich man also died, and was buried; And in hell he lift up his eyes, being in torments, and seeth Abraham afar off, and Lazarus in his bosom (Luke 16:22-23).

In this verse, Paul is not referring to every person who has died, but he is referring only to Christians. Those who are "in Christ" are the ones who are in union with Christ--they are faithful Christians. He is saying, therefore, that those who have died in Christ, the faithful Christians, are "perished" (apollumi). To perish does not refer to extinction or annihilation but to the loss of eternal life--the loss of the soul. Thayer defines "perished" (apollumi) as "to incur the loss of true or eternal life; (or) to be delivered up to eternal misery" (64-2-622).

The word "Then" ties this and the preceding verses together. Paul is saying if there is no bodily resurrection, then Christ did not rise from the dead; and if Christ did not rise from the dead, the Corinthians’ faith is vain and they are yet in their sins. Furthermore, the ones who have died in Christ and have expected a home in heaven with Christ are lost.

On the other hand, since there is a bodily resurrection and Christ did, in fact, rise from the dead, the dead in Christ do not perish but are blessed. This is the reason that Paul says, "For to me to live is Christ, and to die is gain" (Philippians 1:21). John refers to those who die in Christ as being blessed when he says,

And I heard a voice from heaven saying unto me, Write, Blessed are the dead which die in the Lord from henceforth: Yea, saith the Spirit, that they may rest from their labours; and their works do follow them (Revelation 14:13).

Verse 19

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

If in this life only we have hope in Christ: In verse 18, Paul refers to those in the past and explains that if there is no bodily resurrection, then those who have already died are lost. In verse 17, he mentions those in the present by telling them that their faith is vain and that they are still in their sins. Having dealt with the past and present, Paul now makes his seventh and last argument about the bodily resurrection by referring to those in the future. He draws the thoughts of verse 18 closer home by showing that not only are those who have already died lost but also those who will die in the future will be lost.

CONSEQUENCES OF DENYING THE RESURRECTION

The key words in this verse are "in this life," "only," and "hope." Much confusion can come if we do not have a proper understanding of the connection of these words. The controversy in this verse is whether the word "only" (monon), meaning "alone (or) merely" (Thayer 418-1-3440), is connected with "life" (zoe), that is, "earthly life" (Thayer 273-1-2222) or with "hope (elpizo), indicating being "full of confidence...to build hope on one, as on a foundation" (Thayer 205 -2-1679). Paul says, "If our hope in Christ is good for this life only and no more..." (Today’s English Version). The footnote of this translation says, "If all we have in this life is our hope in Christ." It seems more reasonable to accept that the word "only" applies to the entire phrase including both "hope" and "in this life." The order of the Greek text is: "If in this life in Christ we have hoped only." There is no reason to limit it to only one.

we are of all men most miserable: If the Corinthians were correct and there were no bodily resurrection, Paul says Christians are "miserable" (eleeinog), indicating "to be pitied" (Thayer 203-1-1653). They are to be pitied because they have ignorantly sacrificed many things in this earthly life with no promise of better things in the life to come. If there is no bodily resurrection, there is no life to come. Many people, such as the apostles, sacrificed many things including their very lives for Christ and for the promise of an eternal home in heaven. Paul speaks of some of his own persecution:

And why stand we in jeopardy every hour? I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 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 (15:30-32).

In this verse, Paul is not teaching that Christians should be pitied throughout this life. Christians are some of the happiest people on earth. Paul’s deduction is that if the Corinthians’ view about there being no bodily resurrection is true, Christians would be pitied if they looked for a better life beyond death only to learn that there is no life beyond death.

...it is far more tragic, to have a great hope in the heart throughout life, to shape the whole life according to that hope, to crucify the flesh, to war against temptation, to bear the cross, to suffer reproach and many other ills for the sake of this hope, and then in the end to have that hope turn out to be an iridescent bubble, a vacuous dream (Lenski 658).

Verse 20

Consequence of Accepting the Resurrection

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

But now is Christ risen from the dead: After giving eight reasons teaching against the misguided idea that there is no bodily resurrection, Paul now proves positively that there is a bodily resurrection. The words "But now is" are stating a matter of fact; they mean "But the truth is..." (Today’s English Version) or "But in fact..." (RV). Probably, the best translation says, "But Christ has indeed been raised from the dead..." (NIV).

This fact that "Christ (has) risen from the dead" voids all the gloomy consequences presented in the preceding verses; therefore, the apostle’s teaching is not in vain, the Corinthians’ faith is not in vain, they are not still in their sins, those already dead in Christ have not perished, and Christians are not pitiable.

and become the firstfruits of them that slept: Since Christ did rise from the dead, the Corinthians now should be able to understand that He became the "firstfruits." Christ, as the firstfruits, guarantees that others will also rise. (See verses 6 and 18 for comments on the word "slept.") The "first fruits denotes the beginning of anything, regarded as a pledge of the rest; and so Christ’s resurrection is the beginning, and the pledge of all the rest" (Lipscomb 230).

The word "firstfruits" (aparche) found in the King James Version, Revised Standard Version, and New International Version is always found in the plural sense (except for Romans 11:16); however, in the Greek it is always in the singular. Paul is referring to Jesus’ resurrection as being the firstfruits in relation to the resurrection of all men who have fallen asleep in death. Paul speaks of Jesus as being the "first" from the dead again when he says, "And he is the head of the body, the church: who is the beginning, the firstborn from the dead; that in all things he might have the preeminence" (Coossians 1:18). John speaks of this event, saying,

And from Jesus Christ, who is the faithful witness, and the first begotten of the dead, and the prince of the kings of the earth. Unto him that loved us, and washed us from our sins in his own blood (Revelation 1:5).

Being referred to as the firstfruits or the firstborn from the dead does not mean that Jesus was the first to rise from the dead. We know of others, such as Lazarus, and Jairus’ daughter, who were raised from the dead before Jesus. The difference is that these and others rose to die again, but Jesus is the firstfruits of them that died in the sense that He rose to die no more; likewise, when Jesus returns all mankind will rise to die no more.

Verse 21

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

With this verse Paul again teaches the truth about the resurrection by drawing a parallel between Adam (the head of the human race) and Jesus Christ (the head of the spiritual race). In verses 21 and 22, Paul’s subject deals with only "death and life." He is not speaking of the consequences of dying in a righteous or unrighteous state--only whether there is life after death. Alford says,

No consequence, whether on the side of death or of life, is brought into consideration. That death physical involved death eternal--that life eternal (in its only worthy sense) involves bliss eternal, is not so much as thought of, while the two great opposites, Death and Life, are under consideration (Vol. II 608).

For since by man came death: The term "since" (epeide) means "seeing that (or) forasmuch as" (Thayer 229-2-1894), indicating that because death came because of man’s (Adam) sin the "resurrection of the dead" comes "by man (Jesus)."

The word "death" (thanatos) refers to physical death: "the death of the body, that is, that separation of the soul from the body by which the life on earth is ended...with the implied idea of future misery in the state beyond" (Thayer 282-2-2288).

by man came also the resurrection of the dead: The "resurrection" (anastasis) refers to "a rising from the dead...of all men at the end of the present age" (Thayer 42-2-386). This resurrection comes from the "man," Jesus. Jesus, though being God, took the form of man to bring forth the resurrection. Paul says,

Let this mind be in you, which was also in Christ Jesus: Who, being in the form of God, thought it not robbery to be equal with God: But made himself of no reputation, and took upon him the form of a servant, and was made in the likeness of men: And being found in fashion as a man, he humbled himself, and became obedient unto death, even the death of the cross (Philippians 2:5-8).

Paul’s comparison of Jesus and Adam is discussed in detail in Romans:

Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned: (For until the law sin was in the world: but sin is not imputed when there is no law. Nevertheless death reigned from Adam to Moses, even over them that had not sinned after the similitude of Adam’s transgression, who is the figure of him that was to come. But not as the offence, so also is the free gift. For if through the offence of one many be dead, much more the grace of God, and the gift by grace, which is by one man, Jesus Christ, hath abounded unto many. And not as it was by one that sinned, so is the gift: for the judgment was by one to condemnation, but the free gift is of many offences unto justification. For if by one man’s offence death reigned by one; much more they which receive abundance of grace and of the gift of righteousness shall reign in life by one, Jesus Christ.) Therefore as by the offence of one judgment came upon all men to condemnation; even so by the righteousness of one the free gift came upon all men unto justification of life. For as by one man’s disobedience many were made sinners, so by the obedience of one shall many be made righteous (5:12-19).

Verse 22

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

For as in Adam all die: Being "in" Adam means the same as being "in" Christ. Just as "in Christ" means being in union with Christ, being "in Adam" means being in union with Adam. "All" mankind lives in union with Adam because they descended from him. Likewise, physical death comes to "all" men because of Adam’s sin in the garden of Eden. Adam’s sin did not bring sin upon all mankind; but, it did bring the penalty of sin, physical death, upon all men. Paul says, "Wherefore, as by one man sin entered into the world, and death by sin; and so death passed upon all men, for that all have sinned" (Romans 5:12).

even so in Christ shall all be made alive: Every man ("all") who chooses to be "in Christ" will "be made alive" through Him. Man has no choice about his union with Adam, but he does have a choice about his union with Christ. If he chooses not to be "in Christ," he will die in his sins; however, if he chooses to be united with Him, he will "be made alive" (zoopoieo); he will be "revitalize(d)" (Strong #2227) or "restore(d) to life" spiritually (Thayer 274-2-2227). "All" who are "in Christ" will live in eternity with Christ in heaven while those who refuse, and therefore die in their sins, will be made alive to live in destruction. Jesus speaks of those in Christ as being raised to live with Him when He says,

And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day. The Jews then murmured at him, because he said, I am the bread which came down from heaven. And they said, Is not this Jesus, the son of Joseph, whose father and mother we know? how is it then that he saith, I came down from heaven? Jesus therefore answered and said unto them, Murmur not among yourselves. No man can come to me, except the Father which hath sent me draw him: and I will raise him up at the last day. It is written in the prophets, And they shall be all taught of God. Every man therefore that hath heard, and hath learned of the Father, cometh unto me. Not that any man hath seen the Father, save he which is of God, he hath seen the Father. Verily, verily, I say unto you, He that believeth on me hath everlasting life. I am that bread of life. Your fathers did eat manna in the wilderness, and are dead. This is the bread which cometh down from heaven, that a man may eat thereof, and not die. I am the living bread which came down from heaven: if any man eat of this bread, he shall live for ever: and the bread that I will give is my flesh, which I will give for the life of the world. The Jews therefore strove among themselves, saying, How can this man give us his flesh to eat? Then Jesus said unto them, Verily, verily, I say unto you, Except ye eat the flesh of the Son of man, and drink his blood, ye have no life in you. Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day. For my flesh is meat indeed, and my blood is drink indeed. He that eateth my flesh, and drinketh my blood, dwelleth in me, and I in him. As the living Father hath sent me, and I live by the Father: so he that eateth me, even he shall live by me. This is that bread which came down from heaven: not as your fathers did eat manna, and are dead: he that eateth of this bread shall live for ever (John 6:39-58).

Some conclude from reading 1 Corinthians 15 that those who die in a wicked state will not rise from the dead. They limit the "all" of verse 22 to those who are "in Christ." Such an idea is contrary to the teaching of the Old and New Testaments. Daniel says, "And many of them that sleep in the dust of the earth shall awake, some to everlasting life, and some to shame and everlasting contempt" (Daniel 12:2). Further proof that there is to be a resurrection of unbelievers as well as a resurrection of believers is stated in Acts: "And have hope toward God, which they themselves also allow, that there shall be a resurrection of the dead, both of the just and unjust" (24:15). Jesus says,

Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, And shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation (John 5:28-29).

Lipscomb summarizes verse 22 by saying:

What man lost through the disobedience of Adam he gained through the obedience of Jesus Christ. He lost the fleshly or physical life in Adam. That life is restored to all men through Christ (231).

Verse 23

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

But every man in his own order: The word "own" (idios) means "harmonizing with, or suitable or assigned to, one’s nature, character, aims, acts; appropriate" (Thayer 297-1-2398).

The word "order" (tagma) means "a band, troop, (or) class" (Thayer 613-2-5001) and "was generally used as a military term, of troops in order of rank" (Vine 211). The phrase "every man in his own order" explains why Paul, in verse 22, speaks in the future tense of the fact that "all" will "be made alive." Paul is indicating that all mankind in the future will be raised from the dead within their own class or group. Today’s English Version says every man will be raised "in his proper order." Here we see that there is a progressive event.

Christ the firstfruits: The first class raised to die no more consists of one person, Jesus Christ. He is said to be the "firstfruits" (aparche), that is,

...the first one recalled to life of them that have fallen asleep, (here the phrase seems also to signify that by his case the future resurrection of Christians is guaranteed; because the first-fruits forerun and are, as it were, a pledge and promise of the rest of the harvest) (Thayer 54-2-536).

afterward they that are Christ’s at his coming: The term "afterward" is an adverb indicating time and order. Christ is the first to rise from physical death to die no more and "afterward," or "then" (NIV) "they that are Christ’s at his coming."

Paul names only two groups: first, Christ and, secondly, those belonging to Christ, faithful Christians. Because only two groups are mentioned, many suppose that there will be a third group consisting of the wicked. That group, it is claimed, will rise after the Christians; therefore, the belief is that there will be two harvests. The first will be Christians and, secondly, the wicked. Such an idea contradicts the scriptures that speak of a resurrection or a harvest and never "plural" resurrections or harvests. The precise procedures of the resurrection (harvest) are given in Matthew:

Then Jesus sent the multitude away, and went into the house: and his disciples came unto him, saying, Declare unto us the parable of the tares of the field. He answered and said unto them, He that soweth the good seed is the Son of man; The field is the world; the good seed are the children of the kingdom; but the tares are the children of the wicked one; The enemy that sowed them is the devil; the harvest is the end of the world; and the reapers are the angels. As therefore the tares are gathered and burned in the fire; so shall it be in the end of this world. The Son of man shall send forth his angels, and they shall gather out of his kingdom all things that offend, and them which do iniquity; And shall cast them into a furnace of fire: there shall be wailing and gnashing of teeth. Then shall the righteous shine forth as the sun in the kingdom of their Father. Who hath ears to hear, let him hear (Matthew 13:36-43).

Even though the second group consists of both the righteous and the wicked, in this context the second class does not specifically name those who do not belong to Christ; instead, Paul mentions only the class made up of those who do belong to Christ "at his coming." Paul is not speaking of whether both the good and the evil will rise. The resurrection of the wicked is not mentioned here because it does not belong to the present subject; however, they will rise at the same time as the righteous. It is an accepted fact that since the righteous will rise from the dead, so will the wicked (see John 5:28-29).

The Corinthians’ controversy is whether the dead (righteous and unrighteous) will live again. In this context, however, Paul is specifically speaking of the righteous dead because he is writing to the righteous. The word "coming" (parousia) is made up of para, meaning "with," and ousia, meaning "being," therefore, indicating "an arrival and a consequent presence with" (Vine 211). Paul is speaking of Christ’s arrival and presence with his faithful disciples. When the term parousia is used in reference to the return of Christ, "it signifies, not merely His momentary coming for His saints, but His presence with them until His manifestation to the world" (Vine 211).

A complete description of the final judgment is given by Jesus in Matthew:

When the Son of man shall come in his glory, and all the holy angels with him, then shall he sit upon the throne of his glory: And before him shall be gathered all nations: and he shall separate them one from another, as a shepherd divideth his sheep from the goats: And he shall set the sheep on his right hand, but the goats on the left. Then shall the King say unto them on his right hand, Come, ye blessed of my Father, inherit the kingdom prepared for you from the foundation of the world: For I was an hungered, and ye gave me meat: I was thirsty, and ye gave me drink: I was a stranger, and ye took me in: Naked, and ye clothed me: I was sick, and ye visited me: I was in prison, and ye came unto me. Then shall the righteous answer him, saying, Lord, when saw we thee an hungered, and fed thee? or thirsty, and gave thee drink? When saw we thee a stranger, and took thee in? or naked, and clothed thee? Or when saw we thee sick, or in prison, and came unto thee? And the King shall answer and say unto them, Verily I say unto you, Inasmuch as ye have done it unto one of the least of these my brethren, ye have done it unto me. Then shall he say also unto them on the left hand, Depart from me, ye cursed, into everlasting fire, prepared for the devil and his angels: For I was an hungered, and ye gave me no meat: I was thirsty, and ye gave me no drink: I was a stranger, and ye took me not in: naked, and ye clothed me not: sick, and in prison, and ye visited me not. Then shall they also answer him, saying, Lord, when saw we thee an hungered, or athirst, or a stranger, or naked, or sick, or in prison, and did not minister unto thee? Then shall he answer them, saying, Verily I say unto you, Inasmuch as ye did it not to one of the least of these, ye did it not to me. And these shall go away into everlasting punishment: but the righteous into life eternal (25:31-46).

Verse 24

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

Then cometh the end: The progressive steps given by Paul are: first, Christ rises from the dead; secondly, those belonging to Christ (faithful Christians) will rise; and thirdly, the "end" comes. Paul does not say that the third step will be the resurrection of the wicked; neither does he say the third step will be the beginning of the millennium. Jesus’ coming does not begin His reign; instead, it brings His reign to an end. Paul says, "Then cometh the end," "the conclusion" (Strong #5056).

Paul is referring to the "end" or the conclusion of the world. Peter speaks of this same day by saying,

But the day of the Lord will come as a thief in the night; in the which the heavens shall pass away with a great noise, and the elements shall melt with fervent heat, the earth also and the works that are therein shall be burned up (2 Peter 3:10).

There will be no millennium or thousand year reign after the resurrection of the righteous because when the resurrection takes place, Jesus will have delivered up the kingdom to God. Therefore, the wicked will be raised at the same time as the righteous.

when he shall have delivered up the kingdom to God, even the Father: Jesus declares that all power belongs to Him by saying, "...All power is given unto me in heaven and in earth" (Matthew 28:18). Paul now speaks of the time when Jesus will return this power and the kingdom to God. This time is known only to God.

The word "when" (hotan) signifies "whenever," indicating that the time itself is unknown. The "end" will come whenever Jesus "delivers up the kingdom to God." The term "have delivered up" (paradidomi) means "to give over into (one’s) power or use" (Thayer 481-1-3860). The New International Version renders this verse: "Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power."

when he shall have put down all rule and all authority and power: The Greek word katargeo, translated "shall have put down," is translated "shall be destroyed" in verse 26, referring to death. In these two places, katargeo means "to be entirely idle" (Strong #2673), "inactive, inoperative" and here alludes to the time when the diabolic powers will lose their "rule," "authority," and "power" (Thayer 336-1-2673). Just as Jesus will have delivered up the kingdom to God before "the end" so also will He have put down all "rule," "authority," and "power" before delivering up the kingdom to God.

rule: This word refers to any kind of rule and is translated "principalities" in Romans 8:38. "Rule" (arche) means "the first place, principality, rule, magistracy...(and) is transferred by Paul to angels and demons holding dominions entrusted to them in the order of things" (Thayer 77-2-746).

authority: This term refers to the authority or power by which the rule is exercised. "Authority" (exousia) means "the leading and more powerful among created beings superior to man, spiritual potentates" (Thayer 225-2-1849).

power: "Power" (dunamis) refers to "miraculous powers" (Strong #1411) or "inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth." In this verse, "power" refers to "the power of devil and evil spirits" (Thayer 159-1-1411). The Cambridge Greek Testament says that dunamis is:

...the mere abstract idea of power of any kind. The reference must include all kinds of ruling power in the world, whether human or superhuman; but the context here suggests the limitation to hostile powers (225).

The words "rule," "authority," and "power" are "abstract terms for different orders of spiritual and angelic powers" (Vincent, Vol. III 276) such as are referred to when Paul says,

For we wrestle not against flesh and blood, but against principalities, against powers, against the rulers of the darkness of this world, against spiritual wickedness in high places (Ephesians 6:12).

It is difficult, if not impossible, to distinguish between these three terms ("rule," "authority," and "power"). They seem to be different words expressing the same thought. "It is not possible to distinguish between exousia (authority) and arche ("rule"), and to assign to them the different functions of two groups of powers..." (Kittel, Vol. II 573).

Obviously, by tying verses 24 and 25 together, the terms mentioned in this verse merely refer to enemies (physical or spiritual) of Christ.

Verse 25

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

In verse 24, Paul refers to Christ as delivering up the kingdom to God. Beginning with verse 25 and continuing through verse 28, Paul explains specific details about what must be done before Christ gives the kingdom over to God. In this verse Paul explains that Christ will not reign as earthly kings reign. Earthly kings reign only after they have put all enemies under their feet; however, Christ will stop his reign at that time and deliver the kingdom to God in a perfect condition.

To "reign" (basileuo) means "to be king, to exercise kingly power" (Thayer 98-1-936). The verb basileuo ("reign") is a present infinitive, indicating that Christ’s reign is in progress presently. Therefore, the reign of Jesus Christ is not over an earthly kingdom set up in Jerusalem; instead, Christ’s kingdom is a spiritual kingdom, the church. Daniel says,

And in the days of these kings shall the God of heaven set up a kingdom, which shall never be destroyed: and the kingdom shall not be left to other people, but it shall break in pieces and consume all these kingdoms, and it shall stand for ever (Daniel 2:44).

Christ’s reign over this kingdom "must" continue "till he hath put all ’enemies’ under his feet." The scriptures refer to God the Father as winning victory over death by putting it under the rule of Jesus. The writer of Hebrews, quoting Psalms 110:1, says, "But to which of the angels said he at any time, Sit on my right hand, until I make thine enemies thy footstool" (1:13) (also see Matthew 22:44). The word "enemies" (echthros) in verses 25 and 26 means "hostile, hating and opposing another" (Thayer 265-2-2190).

Verse 26

The last enemy that shall be destroyed is death.

Paul says the last opposition that must be "destroyed" is "death" (thanatos), meaning "the separation of the soul from the body by which the life on earth is ended" (Thayer 282-2-2288). "Death" must be destroyed because it is the payment or wages for sin. To Adam, God said, "But of the tree of the knowledge of good and evil, thou shalt not eat of it: for in the day that thou eatest thereof thou shalt surely die" (Genesis 2:17). Paul has reference to this occasion when he says, "For the wages of sin is death; but the gift of God is eternal life through Jesus Christ our Lord" (Romans 6:23).

Paul says that "death" is the last enemy to be destroyed because death must remain as long as sin remains. Death is sometimes represented as a person, in this case as an enemy that is to be destroyed. "The inevitable necessity of dying, shared alike by all men, takes on in the popular imagination the form of a person, a tyrant, subjugating men to his power and confining them in his dark dominions" (Thayer 283-1-2288). For death to be "destroyed," it must be "inactive" or "inoperative" (Thayer 336-1-2673).

The present tense is used because the destruction of death has already begun with God raising Jesus from the dead. Peter says,

Men and brethren, let me freely speak unto you of the patriarch David, that he is both dead and buried, and his sepulchre is with us unto this day. Therefore being a prophet, and knowing that God had sworn with an oath to him, that of the fruit of his loins, according to the flesh, he would raise up Christ to sit on his throne; He seeing this before spake of the resurrection of Christ, that his soul was not left in hell, neither his flesh did see corruption. This Jesus hath God raised up, whereof we all are witnesses (Acts 2:29-32).

Death has already suffered defeat but not destruction. Destruction of death will take place when time is no more; at that time all the dead (good and evil) will rise, and there will be no more death--it will be destroyed. John writes,

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away (Revelation 21:4).

Verse 27

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

For he hath put all things under his feet: Paul is saying that God has put everything under Christ’s feet. These words originate in Psalms: "Thou madest him to have dominion over the works of thy hands; thou hast put all things under his feet" (8:6).

But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him: The words "when he saith" are speaking of the time when God will announce that the prophecy spoken long ago is fulfilled and all things are put under Christ. An exception is given to Paul’s previous statement that "all things" are under Christ--all things are put under the authority of Christ except God, who put all things under Christ.

God the Father and the Holy Spirit are not under Christ; instead, they are one with Christ. This is why Paul, speaking of Jesus, says, "Who, being in the form of God, thought it not robbery to be equal with God" (Philippians 2:6).

To "put under" (hupotasso) (mentioned three times in verse 27) and to "be subdued unto" (verse 28) mean "to arrange under, to subordinate; to subject, (or) to put in subjection" (Thayer 645-2-5293).

Verse 28

And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.

And when all things shall be subdued unto him: The word "when" (hotan) in verse 27 and at the beginning of this verse means "whensoever" (Vine 213). In other words, Paul is saying, "Whensoever all things shall be subdued (or subordinate) unto him then shall the Son also himself be subject unto him that put all things under him...."

then shall the Son also himself be subject unto him that put all things under him: The term "then" (tote), indicating "immediately, thereupon" (Vine 213) differs from "then" (eita) found in the preceding verses. As soon as all things become subject to Christ, Christ will become subject to God the Father, by "delivering up the kingdom to God" (verse 24). The last thing to become subject to Christ is death (15:26).

that God may be all in all: The purpose of Christ’s becoming subject to God the Father is that God may be "all in all," meaning "God will be everything to everyone" (RSV), including Christ. The expression, "be all in all," signifies primarily absolute supremacy or rule. This rule is without the intervention of a mediator, even one delegated by God. At that time the Son will return the delegated authority given to Him (as spoken of in Matthew 28:18), and God will reign supreme in administration and rule.

Verse 29

Arguments for the Reality of the Resurrection

1. Baptized for the Dead

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

Else what shall they do which are baptized for the dead, if the dead rise not at all?: This verse is possibly the most puzzling verse to be found in the scriptures. According to Robertson, there are more than thirty interpretations given concerning being baptized for the dead (see below for a few of them) (Vol. IV 192). This is the only place in the scriptures that indicates anything about such a practice; therefore, Vincent is no doubt correct when he says, "...it is best to admit frankly that we lack the facts for a decisive interpretation" (Vol. III 276).

The word "Else" (epei), meaning "since" (Strong #1893) or "for then" (Thayer 229-2-1893), shows a continuation of Paul’s main argument, which was interrupted at verse 23, about every man’s being resurrected in his own order. Paul poses the question, "What shall they do...?" Alford poses this question as "What will become of...?" or "What account can they give of their practice..." of being "baptized for the dead, if the dead rise not at all?" (Vol. II 611).

why are they then baptized for the dead?: This second question of Paul’s, as difficult as it may be, must be kept within the context of his subject matter. Regardless of what is meant, let us not forget that Paul is using the practice of baptizing for the dead that the Corinthians were acquainted with to prove the bodily resurrection. Whatever view is taken, it must give support to the resurrection. Furthermore, it should be noted that Paul is not saying that he approves of the practice; instead, he is simply using their own practice to prove the bodily resurrection. Paul is asking, if there is, in fact, no bodily resurrection, what is their purpose for being baptized for the dead--what good will it do, if they rise not?

It appears that some of the Corinthians were permitting themselves to be baptized for friends or loved ones who had died before they were baptized. Some writers say the practice was to be baptized for deceased loved ones who died without hearing the gospel preached but believed they would have been baptized if they had heard the gospel before their death; therefore, those living were baptized in their behalf.

This practice of being baptized for the dead was not a general practice of all the Corinthians. "That it was not common at Corinth is perhaps implied by the use of the third person (they). Many attempts have been made to evade this conclusion, but all at the cost of violence to the language" (Cambridge Greek Testament 229).

It should be noted also that the word "dead" (nekros) is in the plural and means being baptized for "dead ones."

Paul here used...an argument based upon what men were doing, indicating clearly enough that some persons known to the Corinthians were practicing a baptism for the benefit of the dead; but the one thing that makes it impossible to suppose that Paul approved of such a thing is the use of the third person pronouns. There are no examples in the NT of the practice of Christians being designated as what ’they’ do. Concerning Christian baptism, for example, it is always ’we’ or ’you’ who were baptized and addressed in the first or second person, never in the third person. It is still ’they’ not ’we’ who baptized for the dead (Coffman 260).

The only legitimate reference is, to a practice, not otherwise known to us, not mentioned here with any approval by the Apostles, not generally prevalent, but in use by some, of survivors allowing themselves to be baptized on behalf of (believing?) friends who had died without baptism....All we clearly see from the text, is that it unquestionably did exist (Alford, Vol. II 611).

The word ’baptized’ is an imperfect participle, and denotes an act being continually performed. Paul’s question, then, is this: If the resurrection is not part of God’s plan--if affairs are otherwise, and there is really no resurrection--then what are converts to do, who, under the mistaken notion that there is a resurrection, are now constantly presenting themselves to be buried in baptism on account of the dead? If the dead are not raised, why then are these converts buried in baptism on their account, or with a view to them (McGarvey 152-153).

The practice of being baptized for the dead is contrary to scriptural teaching. There is certainly no evidence of Christians practicing any form of proxy baptism in the early days of the church. Historians tell us that in the second century the Cerinthians and Marcionites, two heretical sects, did engage in it. However, it was universally denounced by the church of that time. Baptism is an individual matter, and we cannot be baptized for someone else. Jesus says, "He that believeth and is baptized shall be saved; but he that believeth not shall be damned" (Mark 16:16). We are not capable of knowing if the dead believe or not; therefore, we cannot be baptized for them.

That Paul would make an argument based upon a practice that he did not totally agree with is common in his writings. For example, Paul says, "For if any man see thee which hast knowledge sit at meat in the idol’s temple, shall not the conscience of him which is weak be emboldened to eat those things which are offered to idols" (8:10). Here, he mentions "sitting in an idol’s temple," which he disapproves of, without condemning the practice at that time. Another example is found where Paul says, "But every woman that prayeth or prophesieth with her head uncovered dishonoureth her head: for that is even all one as if she were shaven" (11:5). Paul here refers to women who "prophesieth" (teaching) without condemning the practice, at that time, within the church (he deals with the error of this practice in 14:34).

Possibly, it is things such as being baptized for the dead that Paul had in mind when he states in 1 Corinthians 11:34: "...And the rest will I set in order when I come."

Differing Interpretations about
Being Baptized for the Dead

1. Baptized in view of their coming death

The purpose, scope, and connection will admit of but one meaning--If the dead rise not, what shall they do who are baptized in the hope of the resurrection? Men are ’baptized into Christ,’ that they may live in him, die in him, and finally be justified and saved in him....In view of their dying they are baptized in order to their well-being after death. If they are not to be raised from the dead, why are they baptized to fit them for the resurrection? (Lipscomb 234).

2. Symbolic baptism

The dead are a class of whom Christ is the head and firstfruits unto resurrection. By baptism we symbolically unite ourselves with that class, and so with Christ, and we do this because of the hope that we shall be raised with that class through the power of Christ (Romans 6:5). But if the dead are not raised at all, then why should converts be united with them by a symbolic burial? why should they be baptized on their account, or with reference to them? (McGarvey 153).

3. Proxy Baptism--"on Behalf"

The language suggests that people were being baptized on behalf of people who had already died without being baptized. Whether those dead people were unbaptized believers or unbaptized unbelievers is impossible to determine from the text. This kind of proxy baptism, so to speak, apparently was thought to guarantee that the dead for whom living believers were being baptized would themselves be raised from death at the end of the age (Bratcher 150).

4. Vicarious baptism

The plain and necessary sense of the words implies the existence of a practice of vicarious baptism at Corinth, presumably on behalf of believers who died before they were baptized. That such a practice existed later among some heretics is certain (Cambridge Greek Testament 228).

5. Wrong punctuation

Bearing in mind that the original was written without punctuation marks, let the first question mark in the verse be placed after the word ’baptized’, and the verse gives a meaning at once consistent with the doctrine of Scripture. The reading will thus be: ’Else what shall they do which are baptized? It is for (i.e., in the interests of) the dead, if the dead are not raised at all. Why then are they baptized for them?’ The first question, ’What shall they do...?’ is a way of asking what is the use or value of being baptized (Vine 214).

6. Dying loved one’s appeal--"meet me in heaven"

Paul is referring rather to a much commoner, indeed a normal experience, that the death of Christians leads to the conversion of survivors, who in the first instance ’for the sake of the dead’ (their beloved dead), and in the hope of reunion, turn to Christ--for example, when a dying mother wins her son by the appeal, ’Meet me in heaven!’ (Expositor’s Greek Testament, Vol. II 931).

7. Figurative--baptism of trial and suffering

There remains an interpretation suggested by some commentators and supported by the context, which would refer it to the baptism of trial and suffering through which the disciples of Christ were called upon to go, which would be utterly useless and absurd if it had been, and continued to be, undergone for the dying and for the dead (verses 6, 18). The use of the present tense in the verb baptized, the close connection of the second member of the sentence with the first, and the use of the word baptized in this sense in St. Matthew 3:11; Matthew 20:22, are the grounds on which this interpretation may be maintained (The Cambridge Bible 151).

...the explanation which refers baptism to martyrdom--the baptism of blood....In the absence of anything more satisfactory I adopt the explanation given above (Vincent, Vol. III 276).

8. Part of profession of faith when baptized

Chrysostom believes the apostle to refer to the profession of faith in baptism, part of which was, ’I believe in the resurrection of the dead.’ The meaning, then, would be, ’If there is no resurrection of the dead, why, then, art thou baptized for the dead, that is, the body?’ (Chrysostom--Quoted by Unger’s Bible Dictionary 124).

9. Baptized over the dead

Baptized over the graves of the dead. ’Huper,’ translated as for or on behalf of, is understood as over and it is suggested that some had been baptized over the graves of the dead (Allen 190-192).

10. Baptized out of respect for the dead

Some saints, then dead, while living had pleaded with others to be baptized. Hence, there were those who had been baptized to fulfill the entreaties of departed disciples (Allen 190-192).

11. Baptized to take the place of departed Christians

Baptized to fill up the vacant places left in the church by those who had died. This is a military concept of one soldier taking the place of another who has fallen in battle (Allen 190-192).

12. Baptized for those who were about to die

The argument was ’why should baptism be administered to those on the brink of death?’ (Allen 190-192).

13. Baptized for those who are dead to sin by repentance

Baptized on behalf of one who is already dead to the love of sin by repentance. This would make it an allusion to anyone scripturally baptized (Allen 190-192).

14. Baptism on behalf of the dead Christ

Baptism on behalf of the dead Christ. If this is correct, the plural (dead ones) is used for the singular (dead one) (Allen 190-192).

15. Baptizing a dead body

Baptism in the sense of dipping a saint’s dead body in water to thoroughly cleanse it prior to burial and in hope of the resurrection (Allen 190-192).

Verse 30

2. Apostles Submitting to Daily Peril of Death

And why stand we in jeopardy every hour?

The argument in support of the bodily resurrection continues; however, in verse 29, Paul speaks about "them," some of the Corinthians. He now changes to "we," himself and other apostles.

To "stand in jeopardy" (kinduneuomen) means "to be in danger, to be put in peril" (Thayer 347-1-2793) and "clearly indicates a position of the utmost danger, in which the chances for death and life are equal" (The Cambridge Bible 152). Paul’s argument is: If there is no resurrection, why do we (apostles) endure hardship and remain in danger all the time? Earlier in this letter, Paul speaks of these same perils:

For I think that God hath set forth us the apostles last, as it were appointed to death: for we are made a spectacle unto the world, and to angels, and to men. We are fools for Christ’s sake, but ye are wise in Christ; we are weak, but ye are strong; ye are honourable, but we are despised. Even unto this present hour we both hunger, and thirst, and are naked, and are buffeted, and have no certain dwellingplace; And labour, working with our own hands: being reviled, we bless; being persecuted, we suffer it: Being defamed, we intreat: we are made as the filth of the world, and are the offscouring of all things unto this day (4:9-13).

Concerning the jeopardy of their lives, Paul says,

Are they ministers of Christ? (I speak as a fool) I am more; in labours more abundant, in stripes above measure, in prisons more frequent, in deaths oft. Of the Jews five times received I forty stripes save one. Thrice was I beaten with rods, once was I stoned, thrice I suffered shipwreck, a night and a day I have been in the deep; In journeyings often, in perils of waters, in perils of robbers, in perils by mine own countrymen, in perils by the heathen, in perils in the city, in perils in the wilderness, in perils in the sea, in perils among false brethren; In weariness and painfulness, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Beside those things that are without, that which cometh upon me daily, the care of all the churches (2 Corinthians 11:23-28).

Verse 31

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

In verse 29, Paul speaks of some in Corinth by using the pronoun "they." In verse 30, he speaks of all the apostles by using the pronoun "we." Now, he speaks of only himself by the use of the term "I."

The King James Version sadly omits the word "brethren" (found in the Greek text), which Paul uses as an affectionate appeal to the Corinthians. He says, "I die every day--I mean that, brothers--just as surely as I glory over you in Christ Jesus our Lord" (NIV). Likewise the Revised Standard Version says, "I protest, brethren, by my pride in you which I have in Christ Jesus our Lord, I die every day!"

The Greek has no word for "I protest"; however, it is implied by the word "by" (ne), which is "a particle employed in affirmations and oaths, and joined to an accusative of the persons or of the thing affirmed or sworn by" (Thayer 425-1-3513). Regarding the particle ne, Calvin says,

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. ’Brethren, I am not some philosopher prattling in the shade. 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’ (39).

The word "rejoicing" (kauchesis) means "boasting" (Strong #2251) as translated in Romans where Paul says, "Where is boasting then? It is excluded. By what law? of works? Nay: but by the law of faith" (3:27). The order of the Greek text is "I die daily, by your rejoicing...." Bloomfield translates the passage, "my boasting concerning you." By Paul’s statement, he means,

You Corinthian Christians are the fruit of my apostolic labor which has been at a daily risk to life; and as truly as I can point to you as such fruit, so truly can I say, ’I die daily’" (Vincent, Vol. III 276-277).

Paul is saying that his boasting concerns what God had accomplished through him in Corinth. Paul was proud of the Corinthians in spite of their failures in their spiritual life. No doubt this is why he spends so much time in writing to them and in making plans for future visits. By "I die daily," Paul is re-stressing the "jeopardy" mentioned in verse 30 and is having reference to the constant perils found in his life. "To die daily is a strong expression for to be daily in sight of death and expecting it" (Alford, Vol. II 612).

Verse 32

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

If after the manner of men I have fought with beasts at Ephesus: There is an unfortunate break between verses 31 and 32. The first part of verse 32 should be closely connected with the words of verse 31 so as to read, "I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me?" To "die daily" refers to the occasions when Paul "fought with beasts at Ephesus."

The words "fought with beasts" (theriomacheo) mean "to fight with wild beasts" (Thayer 290-2-2341). It is supposed by some (Godet, Willis, Coffman) that Paul was condemned to fight literally with wild beasts; however, there is no Biblical evidence that such took place. Instead, it appears, as others (Vincent, Lipscomb, McGarvey, Hodge, Grosheide) point out, that Paul uses the term beast figuratively to picture the violence and brutality he receives from people in Ephesus. Referring to evil people by some form of animal is not unusual in the scriptures: "vipers" in Luke 3:7, "dogs" in Philippians 3:2, and "swine" in Matthew 7:6.

The words "if after the manner of men" carry many interpretations, which may help to understand better the idea of fighting with the "beasts." While the King James Version translates the words "after the manner of men," the Today’s English Version says, "If I have, as it were, fought ’wild beasts’...." The Revised Standard Version says, "...if, humanly speaking, I fought with beasts...." The implication from these two translations is that Paul is speaking figuratively and, therefore, means "as the saying is...."

It is better, however, to understand these words as follows:

’After the manner of men’ means from purely human motives, which must have been the case if Christ were not raised and living and therefore providing the great Personal motive....he fought with beasts at Ephesus must refer to his experiences at the hands of an infuriated mob (Vine 215).

The New International Version renders the same idea by saying, "If I fought wild beasts in Ephesus for merely human reasons what have I gained?..." Vincent explains the words "after the manner of men" as "As men ordinarily do, for temporal reward; and not under the influence of any higher principle or hope" (Vol. III 277).

what advantageth it me: The term "advantageth" (ophelos) means and is often translated "profit" (James 2:14; James 2:16). Regardless of whether Paul actually had to fight with beasts (which is not likely) or only with brutal men, he obviously suffered much in Ephesus; therefore, he poses the question: "If the dead rise not, what profit is it to me to suffer?" Paul is telling the Corinthians that not only is the whole Christian faith nonsense if the dead do not rise but also any exposure to danger because of preaching the gospel would be ridiculous.

if the dead rise not? let us eat and drink; for to morrow we die: This saying originated in Isaiah: "And behold joy and gladness, slaying oxen, and killing sheep, eating flesh, and drinking wine: let us eat and drink; for to morrow we shall die" (22:13). The words "if the dead rise not" should not be connected with the first half of this verse, as the King James Version translates it; instead it goes with the last half. Paul is saying, "If the dead rise not let us eat and drink, for tomorrow we die." The New International Version punctuates this verse better: "If I fought wild beasts in Ephesus for merely human reasons, what have I gained? If the dead are not raised, ’Let us eat and drink, for tomorrow we die.’" Similarly, the Revised Standard Version reads, "What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, ’Let us eat and drink, for tomorrow we die.’"

The sentiment of these words is, "If there is not to be a bodily resurrection, we might as well give free rein to all of our fleshly desires (’eat and drink’) because later (’tomorrow’) we die." The idea is that without a bodily resurrection, there would be no reason to withhold ourselves from anything we may desire to do.

Verse 33

Be not deceived: evil communications corrupt good manners.

Be not deceived: Some of the Corinthians were allowing themselves to be deceived, even though they did not agree with the false teachers. The term "be deceived" (planao) is a metaphor, indicating to be led away from the truth and is defined as "to lead into error" (Thayer 514-2-4105), to "be led astray" (RV), or "misled" (NIV). This warning is given in the present tense; therefore, Paul is saying, "Stop being deceived--stop being led into error--stop being led away from the truth."

evil communications corrupt good manners: The word "communications" (homilia) does not refer to our speech but to association. It means "companionship, intercourse, (or) communion" (Thayer 444-2-3657) and is better translated "company" (NIV, New English Bible, RSV, NAS). Paul is speaking against "evil" (kakos) company by saying that the Corinthians are not to associate with "wrong (or) wicked" (Thayer 320-2-2556) company. Much of the time, instead of "evil communications," the translators say, "bad company."

Paul explains that the reason for us not to associate with "bad company" is that in doing so we "corrupt good manners." Apparently, some in Corinth still did believe in the resurrection; however, because of the false claims of some of the Corinthians who taught that there was no bodily resurrection, these others, even though they did not agree, were suffering because of association with the false teachers.

As Christians, our desire should always be to have "good manners" (chrestos ethos)--"useful" and "virtuous" manners (Thayer 671-2-5543) or "morals (and) character" (276-2-2239). Therefore, Paul clearly and specifically names something that "corrupts" (phtheiro) or "destroys" (Thayer 652-1-5351) good manners. The New International Version reads, "Do not be misled: ’Bad company corrupts good character.’" Those with whom some of the Corinthians were associating were having a negative influence on them and causing them not to believe in the resurrection.

Paul is speaking of a specific group of people who were teaching error on a specific subject; however, the principle laid down will apply to every situation and every subject in every generation. The teaching is merely to avoid extreme closeness with those who vagrantly teach error. Solomon teaches the same message when he says, "He that walketh with wise men shall be wise: but a companion of fools shall be destroyed" (Proverbs 13:20).

Verse 34

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

Awake to righteousness, and sin not: Since Paul points out to the Corinthians that they had been led astray, he encourages them to "awake to righteousness, and sin not." "This is a startling call, to men fallen as if into a drunken sleep under the seductions of sensualism and heathen society and the fumes of intellectual pride" (Cambridge Greek Testament 231). He demands that they change their way of thinking and their conduct.

These words imply that the denial of the resurrection was already producing immoral results; therefore, they must "awake." The term "awake" (eknepho) means "to return to soberness of mind" (Thayer 198-1-1594). Originally the term "awake" was applied to those in a drunken stupor. For example, Joel says, "Awake, ye drunkards, and weep; and howl, all ye drinkers of wine, because of the new wine; for it is cut off from your mouth" (1:5).

Paul is instructing the Corinthians to awake out of their moral intoxication. "The aorist marks the one definite act of return, ’get back into a sober mind’" (Cambridge Greek Testament 231). There is a great need for the Corinthians to return to the purity of Christianity because, as Paul says, "...ye are washed, but ye are sanctified, but ye are justified in the name of the Lord Jesus, and by the Spirit of our God" (6:11).

The words "to righteousness" (dikaios) mean "properly (or) "right" (Thayer 151-2-1346). The New International Version says, "Come back to your senses as you ought, and stop sinning...." To "awake to righteousness" is in the aorist tense, which signifies that it is to be done immediately and forever. On the other hand, the instruction "sin not" is in the present continuous tense, indicating that it is not to continue beginning now. They are being deceived now because of bad company; therefore, they are to do what is right immediately and continue in what is right; at the same time they are instructed to stop sinning immediately.

for some have not the knowledge of God: I speak this to your shame: There is no excuse for Christians to be led astray by the teachings of those who do not have a knowledge of God. The words "not the knowledge" (agnosia) mean and are often translated "ignorant" (some are ignorant of God’s teachings). Some of the Corinthians had become confused about the resurrection just as the Sadducees did according to Matthew 22:29. The ignorance about the resurrection obviously had become well-known; therefore, the faithful are cautioned to be careful less they also stray away from God.

When people doubt the resurrection, they are generally ready to extend such denial to every form of fleshly indulgence. Peter warns of such dangers when he says,

But chiefly them that walk after the flesh in the lust of uncleanness, and despise government. Presumptuous are they, selfwilled, they are not afraid to speak evil of dignities....For when they speak great swelling words of vanity, they allure through the lusts of the flesh, through much wantonness, those that were clean escaped from them who live in error. While they promise them liberty, they themselves are the servants of corruption: for of whom a man is overcome, of the same is he brought in bondage. For if after they have escaped the pollutions of the world through the knowledge of the Lord and Saviour Jesus Christ, they are again entangled therein, and overcome, the latter end is worse with them than the beginning. For it had been better for them not to have known the way of righteousness, than, after they have known it, to turn from the holy commandment delivered unto them. But it is happened unto them according to the true proverb, The dog is turned to his own vomit again; and the sow that was washed to her wallowing in the mire (2 Peter 2:10; 2 Peter 2:18-22).

Paul speaks of the Corinthians’ lack of knowledge to "shame" them, "to arouse the shame" (Thayer 219-1-1791) of those who are misled by the ignorant. Generally, as in 1 Corinthians 4:14, Paul carefully tries to spare the feelings of his new converts; however, this time their errors concerned the central theme of the gospel, the resurrection; therefore, he has no misgiving about shaming them about this matter. Paul says,

I told you before, and foretell you, as if I were present, the second time; and being absent now I write to them which heretofore have sinned, and to all other, that, if I come again, I will not spare:...Therefore I write these things being absent, lest being present I should use sharpness, according to the power which the Lord hath given me to edification, and not to destruction (2 Corinthians 13:2; 2 Corinthians 13:10).

Verse 35

The Nature of the Resurrected Body

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

But some man will say: Paul now poses two questions that may have already been asked by people who were genuinely puzzled by the conception of the resurrection. These two questions require only one answer. "The new difficulty is introduced in the form of a question from an objector. This is put first generally....In what manner,--and next specifically, ’what I mean, is’..." (Alford, Vol. II 614). Robertson says, the second "makes plainer the difficulty of the first" (Vol. IV 194). The questions concern how God could possibly restore to life a body that has returned to dust. Paul answers these questions "first from nature and then from Scripture (verses 35-49)" (Vine 217).

How are the dead raised up: This question deals with the very possibility of a bodily resurrection.

and with what body do they come: This question is answered first, and the answer to the first question is implied in verse 44. The answer to these two questions is that the resurrected body will be a spiritual body.

Verses 36-38

Thou fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: But God giveth it a body as it hath pleased him, and to every seed his own body.

Clearer translations are as follows:

Revised Standard Version

36 You foolish man! What you sow does not come to life unless it dies.

37 And what you sow is not the body which is to be, but a bare kernel, perhaps of wheat or of some other grain.

38 But God gives it a body as he has chosen, and to each kind of seed its own body.

New International Version

36 How foolish! What you sow does not come to life unless it dies.

37 When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else.

38 But God gives it a body as he has determined, and to each kind of seed he gives its own body.

Thou fool: In verse 36, Paul addresses the ones who would ask such questions (found in verse 35) with a stern, "Thou ’fool’" (aphron), meaning "senseless, foolish, stupid" (Thayer 90-1-878). The word "fool" signifies someone who is without intelligence pertaining to a certain matter.

that which thou sowest is not quickened, except it die: The term "quickened" (zoopoieo) is in the passive case, indicating that another (God in this case) is doing the action. The word is defined as "to cause to live, make alive, give life" (Thayer 274-2-2227). The seed is planted, and God makes it come alive. This analogy works well because it makes Paul’s point about the resurrection clear. Just as God makes the seed come alive, He also makes the body come alive. This analogy refers to seed quickening--germinating or growing into life. Paul explains that the seed cannot produce life unless it dies first. The seed disappears, and the plant comes forth.

In verse 36, Paul is showing that if these people who doubt the resurrection will use a little common sense, they will realize their error. Every time they sow a garden plot, they expect the natural process to take place--and that is the very thing they deny will happen when man dies. They expect the seed they plant to decompose and a new "body" (plant) to rise. The same is true with the physical body; before it can have an eternal spiritual body, it must first die.

And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: Paul takes the analogy of sowing a step further by saying, "thou sowest not that body that shall be, but bare grain." "The new body is not given by the seed, but by God. In the same way God will provide the resurrected body of each believer...as it pleased Him..." (Vine 218).

When Paul, referring to the grain planted, says, "it may chance of wheat, or of some other grain," he was simply proving the obvious. The words "may chance" (tugchano) are defined by Thayer as "to take a case, as, for example" (632-1-5177) and by Vincent as "if it happen to be" (Vol. III 280). Just as a grain of wheat or any other grain does not give any indication of bringing forth a better growth, the dead body placed in the ground does not appear to bring forth a better growth (body). But they both do! Paul’s point is that the wheat is radically different from the seed that is planted in the ground. Likewise, the resurrected body will be radically different from the body that is buried.

But God giveth it a body as it hath pleased him: Concerning the question, "With what body do they come?" (verse 35), Paul answers by saying it is a body that "pleased" God. The term "pleased" (ethelesen) is an aorist verb, pointing back to the creation.

And God said, Let the earth bring forth grass, the herb yielding seed, and the fruit tree yielding fruit after his kind, whose seed is in itself, upon the earth: and it was so. And the earth brought forth grass, and herb yielding seed after his kind, and the tree yielding fruit, whose seed was in itself, after his kind: and God saw that it was good (Genesis 1:11-12).

and to every seed his own body: In the creation God gave every yielding seed a "body" as it pleased Him, and today it has that same body. The Corinthians are foolish for not being able to recognize that fact about the resurrected spiritual body since they did recognize it in the natural realm.

The wonderful thing about death and the resurrection is that we do not have to understand every mystery about them. Likewise, the same is true in the analogy given by Paul; we do not understand how small seeds can be planted, rot in the earth and later produce a crop. Jesus says,

...So is the kingdom of God, as if a man should cast seed into the ground; And should sleep, and rise night and day, and the seed should spring and grow up, he knoweth not how. For the earth bringeth forth fruit of herself; first the blade, then the ear, after that the full corn in the ear. But when the fruit is brought forth, immediately he putteth in the sickle, because the harvest is come (Mark 4:26-29).

In the same way, we may not be able to comprehend how our fleshly body can die, decay, and then be raised to a new life. However, we cannot deny the process because we see it happen in every germinating seed. Just as God gives "every seed his own body," He gives every dead body its own new body--as it pleases Him.

Verse 39

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

Paul makes comparisons between different objects to a human body to prove that just as other things have differences so do human bodies differ.

The term "flesh" (sarx) is sometimes incorrectly translated "body." "Flesh" is "the soft substance of the living body, which covers the bones and is permeated with blood" (Thayer 569-2-4561). Concerning this flesh, Paul says, there is "one kind of flesh of men." The word "one" (allos) means "different" (Strong #243). There are different kinds of flesh on men than on beasts, fish, birds, etc. "In creation God was not restricted to one kind of flesh; how can he then be restricted in the resurrection" (Lenski 708).

Verse 40

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

There are also celestial bodies: Paul’s comparison is also seen by noticing the differences between "celestial" bodies and "terrestrial" bodies. The term "celestial" (epouranios), sometimes translated "heavenly" (verse 48), refers to things "existing in heaven" (Thayer 247-1-2032) and possibly speaks of beings such as angels and men after the resurrection.

and bodies terrestrial: "Terrestrial" (epigeios) is defined as things "existing upon the earth, earthly" (Thayer 236-2-1919) and is speaking of man before the resurrection.

but the glory of the celestial is one, and the glory of the terrestrial is another: Paul points out that not only do things in heaven and things in earth look different, but the "glory" is different. The term "glory" (doxa), in this verse and the next, is defined as "splendor" (Thayer 156-1-1391). The splendor of heavenly things (raised bodies) does not even compare to the splendor of earthly things (present bodies).

Verse 41

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

Paul refers to the fact that the "glory" or "splendor" of the sun is different from the splendor of the moon, and both of these differ from the splendor of the stars; furthermore, each star differs in splendor from another. Likewise, each human body dies or is changed to a raised eternal body.

There is no allusion whatever here to different degrees of glorification of the bodies of the blessed; the introduction of such an idea confuses the whole analogical reasoning (Alford, Vol. II 616)

Paul’s analogy is to answer the question in verse 35 ("With what body do they come?") and he does so by explaining that bodies differ. Men’s bodies differ from other heavenly bodies (angels, sun, moon, stars); they differ from other earthly bodies (beasts, fishes, birds); and they also differ from other raised eternal bodies. None are the same now, nor will they be in the resurrection. Barnes observes, "It is not necessary therefore to suppose that the body which shall be raised shall be precisely like that which we have here" (313).

Verses 42-44

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.

So also is the resurrection of the dead: The word "so" (houto) means "in this way" (Strong #3779). As God gave one body to beasts, another to fish, another to birds, and another to celestial and terrestrial bodies, He also will give another to our resurrected body. Also, as one star differs from another star, so the resurrected body will differ from our present body.

Already having proved bodily resurrections (36-41), Paul begins teaching less on that subject and continues to explain in what way the bodies will be different after the resurrection. As in the preceding verses, Paul is specifically referring to the righteous dead. This point does not indicate that the wicked will not be raised, for they will; however, in this context, Paul is speaking to the Corinthian Christians about the resurrection of Christians. He says, "And not only they, but ourselves also, which have the firstfruits of the Spirit, even we ourselves groan within ourselves, waiting for the adoption, to wit, the redemption of our body" (Romans 8:23).

These words are answering the question found in verse 35 ("With what body do they come?") Before the resurrection, the body is a "terrestrial" body; and, after the resurrection, it will be a "celestial" body. The questions concern the differences between these two.

sown in corruption: The word "sown" (speiro) in these verses is a fitting term. Paul is speaking of the dead body as being "sown" or planted. Just as seed must be planted in the earth in order to produce a better body (fruit), so also must the body return to the earth before producing a better (eternal) body. The term "corruption" (phthora) means "by metonomy that which is subject to corruption, what is perishable" (Thayer 652-2-5356). The idea presented is in correlation with Genesis 3:19: "In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return."

raised in incorruption: "Incorruption" (aphtharsia) means "perpetuity" and is speaking "of the body of man exempt from decay after the resurrection" (Thayer 88-2-861).

sown in dishonour: "Dishonour" (atimia) simply means "ignominy (and) disgrace" (Thayer 83-1-819) and has reference to the unseemliness and offensiveness of a dead body. "Dishonour" has reference to the corruption and stench of the body. Martha realizes this dishonor, in reference to her brother Lazarus. Jesus says, "Take ye away the stone. Martha, the sister of him that was dead, saith unto him, Lord, by this time he stinketh: for he hath been dead four days" (John 11:39). The word "dishonour" "covers all the mean and poor and paltry and disgraceful circumstances of human life regarded in itself, apart from the dignity which it gains from consecration to God’s service" (Cambridge Greek Testament 238).

raised in glory: "Glory" (doxa) means "the glorious condition of blessedness into which it is appointed and promised that true Christians shall enter after their Saviour’s return from heaven." Thayer further comments that "this condition will include not only the blessedness of the soul, but also the gain of a more excellent body" (Thayer 156-2-1391).

Paul speaks of our earthly body of dishonor being changed to a glorious body in Philippians: "Who (Jesus) shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself" (3:21).

The body is "raised in glory" and is the reason that Jesus says, "Neither can they die any more: for they are equal unto the angels; and are the children of God, being the children of the resurrection" (Luke 20:36). Paul speaks of the glorified body again as he says,

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself (Philippians 3:20-21).

sown in weakness: "Weakness" (astheneia) implies the "want of strength" or "infirmity" (Thayer 80-1-769) or "frailty" (Strong #769) when it refers to the body. It possibly has reference to the inability to withstand corruption. The dead body is weak in the sense of being powerless; it is useless.

raised in power: "Power" (dunamis) refers to "inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth" (Thayer 159-1-1411). Paul speaks of our body being changed from "weakness" to "power" once again when he says,

For though he was crucified through weakness, yet he liveth by the power of God. For we also are weak in him, but we shall live with him by the power of God toward you (2 Corinthians 13:4).

Natural body: The "natural body" (psuchikos soma) indicates that our earthly bodies "have the nature and characteristics (and) principle of animal life" (Thayer 677-2-5591). "But the natural man receiveth not the things of the Spirit of God: for they are foolishness unto him: neither can he know them, because they are spiritually discerned" (2:14).

Spiritual body: The "spiritual body" (pneumatikos soma) means a body that is "ethereal (or) supernatural" (Strong #4152). It signifies the things that pertain to the spirit, just as it does when Paul says,

Which things also we speak, not in the words which man’s wisdom teacheth, but which the Holy Ghost teacheth; comparing spiritual things with spiritual (2:13).

Since the raised body is a spiritual body it will be maintained by the Spirit of God.

The resurrection body of the dead in Christ will be such as is suited to the Heavenly environment; it will be entirely controlled by the spirit, and will be the perfect instrument and expression of its will, and this because it will be completely animated and empowered by the Spirit of God (Vine 219).

The "spiritual body" is a body just as the natural body is a body. Just as Jesus’ spiritual body could be seen and touched after His resurrection (Matthew 28:9; Luke 24:39; John 20:27), so will ours after the resurrection.

There is a natural body, and there is a spiritual body: The concluding remarks of verse 44 are difficult to understand in the King James Version because of the absence of the word ei translated "if." Some of the more recent translations make them clearer. The New International Version and the New American Standard Version read, "If there is a natural body, there is also a spiritual body." The Revised Standard says, "If there is a physical body, there is also a spiritual body." The New English Bible reads, "If there is such a thing as an animal body, there is also a spiritual body."

It appears that Paul is making another appeal to prove there will be a spiritual body after death, just as there is a natural body now.

Paul explains this same teaching in 2 Corinthians,

For which cause we faint not; but though our outward man perish, yet the inward man is renewed day by day. For our light affliction, which is but for a moment, worketh for us a far more exceeding and eternal weight of glory; While we look not at the things which are seen, but at the things which are not seen: for the things which are seen are temporal; but the things which are not seen are eternal. For we know that if our earthly house of this tabernacle were dissolved, we have a building of God, an house not made with hands, eternal in the heavens. For in this we groan, earnestly desiring to be clothed upon with our house which is from heaven: If so be that being clothed we shall not be found naked. For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life. Now he that hath wrought us for the selfsame thing is God, who also hath given unto us the earnest of the Spirit. Therefore we are always confident, knowing that, whilst we are at home in the body, we are absent from the Lord: (For we walk by faith, not by sight:) We are confident, I say, and willing rather to be absent from the body, and to be present with the Lord. Wherefore we labour, that, whether present or absent, we may be accepted of him. For we must all appear before the judgment seat of Christ; that every one may receive the things done in his body, according to that he hath done, whether it be good or bad (4:16-5:10).

Verse 45

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

The purpose of these words is to continue the contrast between the earthly life and the spiritual life which is to come. Paul is saying that as all mankind has a physical body subject to death because of being descendants of Adam, so also do Christians have a heavenly body because of being born into the family of God.

And so it is written, The first man Adam was made a living soul: By the words "And so it is written," Paul, having reference to the first part of this verse, alludes to the teaching found in Genesis: "And the LORD God formed man of the dust of the ground, and breathed into his nostrils the breath of life; and man became a living soul" (2:7).

In verse 44, Paul refers to a "spiritual body" (pneumatikos soma) and a "natural body" (psuchikos). Now, in this verse, he seemingly makes a play on words by saying that the first man Adam "was made" (ginomai) or was "caused to be" (Strong #1096) a living "soul" (psuche). The word "soul" (psuche) is an adjective from which the word "natural" (verses 44 and 46) comes; it is defined by Thayer as "that in which there is life; a living being" (677-1-5590).

Some versions (such as NIV, RSV) translate that the first Adam "became (or was created) a living being" when God breathed into his nostrils the breath of life." Sometimes, this word, psuche, translated "soul" in this verse, is translated "life." For example, "He that findeth his life shall lose it: and he that loseth his life for my sake shall find it" (Matthew 10:39). Paul is saying, "Adam was therefore a ’living soul,’ that is, a natural man--a man with intelligence, perception and a moral sense, with power to form a society and to subdue nature to himself" (Robertson--quoted from The Cambridge Bible 158).

the last Adam was made a quickening spirit: The words "the last Adam" do not apply to the words "And so it is written" but refer to the resurrected Christ, indicating that as the first Adam was the original starting point for man, Christ was the new starting point for humanity. The first Adam "was the physical" head and Christ (the last Adam) is the "spiritual head" (Vincent, Vol. III 284) (see comments on verse 22).

Jesus Christ did not become, or was not made, a living soul after His resurrection but was made a "quickening spirit" (zoopoieo pneuma), which is often translated "a life-giving Spirit." The term zoopoieo, translated "quickening" or "life-giving" (Thayer 254-2-2227), is defined as "to revitalize" (Strong #2227). Jesus Christ was reanimated--He was restored to life; therefore, He became the life-giving Spirit.

This term "quickening" "always implies a divine action (compare Romans 4:17; Romans 8:11; 2 Corinthians 3:6; 1 Peter 3:18)" (Cambridge Greek Testament 239). After His resurrection, Jesus became "the Spirit who gives eternal life" (Bratcher 155). Paul mentions this same message earlier in this letter saying, "For as in Adam all die, even so in Christ shall all be made alive" (15:22). Jesus makes several references to this teaching in John:

For as the Father raiseth up the dead, and quickeneth them; even so the Son quickeneth whom he will....For the bread of God is he which cometh down from heaven, and giveth life unto the world....And this is the Father’s will which hath sent me, that of all which he hath given me I should lose nothing, but should raise it up again at the last day. And this is the will of him that sent me, that every one which seeth the Son, and believeth on him, may have everlasting life: and I will raise him up at the last day....Whoso eateth my flesh, and drinketh my blood, hath eternal life; and I will raise him up at the last day (5:21; 6:33, 39-40, 54).

Verse 46

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

This verse is linked with the same teaching in previous verses, speaking of the "first" and "last" or second Adam. In verses 36-38, Paul makes an analogy to sowing grain as a way to show that as the grain must first die before it becomes fruit, so must our physical body die before becoming a spiritual body.

Paul continues his thought by indicating that as the seed precedes the new plant, so the life in the flesh precedes life in the supernatural body. In verse 46, Paul uses the same two adjectives, "spiritual" and "natural" as in verse 44 to describe the different states of man. Paul is speaking of the development of mankind. Man begins his life with a "natural" (psuchikos) body; he begins by having the nature, characteristics, and principle of animal life; however, after the resurrection, he receives the "spiritual" (pneumatikos) body, which is a non-carnal or supernatural body that will never see destruction.

(Paul) shews how the fall was an illustration of this law, a necessary consequence of a state of mere natural life; a ’step onward,’ if for the time ’downward.’ He traces it in the history of nature and of nations, and finally applies it to individuals, and shews how our natural feelings and affections are the sources of our spiritual ones; how the moral life, the fulfillment, that is of the law of our being as discerned by natural religion, the living up to the light we have (compare Romans 2:14), leads up to the spiritual life, and how temptation and sorrow, themselves the fruit of a state of things undeveloped and incomplete, are necessary elements in the formation of the perfect, the spiritual man (The Cambridge Bible 158).

The word "natural" does not mean that all mankind begins his life in sin. God did not create sinful man. Man ("that which is natural") begins sinless; then he chooses to sin. Paul says, "For all have sinned, and come short of the glory of God" (Romans 3:23).

Because of Jesus’ death on the cross, man has the opportunity to gain forgiveness of his sins. Remaining faithful to God until the end, man will be given a home in heaven where he will have a spiritual body. Furthermore, it should be emphasized that Paul is not teaching on the subject of sin or whether man is born in sin. Instead, his teaching is to prove: first, there is a bodily resurrection; secondly, how this body will rise; and, thirdly, what type of body will rise. He, therefore, is not speaking of sin as being natural. Rather, he is teaching that our earthly bodies are "natural" but progress to a "spiritual" state--one suitable to live with God in heaven.

Verses 47-49

The first man is of the earth, earthy; the second man is the Lord from heaven. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.

The first man is of the earth, earthy; the second man is the Lord from heaven: The word "Lord" is absent from most Greek manuscripts; therefore, the reading is "the second man is from heaven." Paul is showing a double contrast between the origin and the final condition of the first man (representing all mankind) and the second Adam (Jesus Christ). The "first man" (Adam) is of the earth, "earthy" (choikos) meaning he is "made of earth" (Thayer 669-2-5517). The "second man" (Jesus) was not made of the earth but came from heaven and is referred to in verse 49 as "heavenly." Jesus is "of heavenly origin and nature" (Thayer 247-1-2032). The Revised Standard Version is easier to understand: "The first man was from the earth, a man of dust; the second man is from heaven." The smoothest reading and probably the better translation of this verse is the New International Version: "The first man was of the dust of the earth, the second man from heaven."

Jesus speaks of himself originating from heaven on several occasions: "And no man hath ascended up to heaven, but he that came down from heaven, even the Son of man which is in heaven" (John 3:13). "And he said unto them, Ye are from beneath; I am from above: ye are of this world; I am not of this world" (John 8:23). "Jesus said unto them...I proceeded forth and came from God..." (John 8:42).

As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly: Paul explains that man came from Adam, who was formed from the dust of the earth, and is, therefore, like Adam in an earthly appearance. After the resurrection, man will no longer have the appearance of the first Adam, but instead, will for evermore "bear the image" of the second Adam (Jesus Christ).

And as we have borne the image of the earthy, we shall also bear the image of the heavenly: The word "bear" (phoreo) means "not the simple and transient act of bearing, but a continuous or habitual bearing" the likeness of "the heavenly," Jesus Christ (Thayer 657-1-5409). The term "image" (eikon) means "likeness, statue, (or) profile" (Strong #1504). Paul says,

For our conversation is in heaven; from whence also we look for the Saviour, the Lord Jesus Christ: Who shall change our vile body, that it may be fashioned like unto his glorious body, according to the working whereby he is able even to subdue all things unto himself (Philippians 3:20-21).

John says,

Beloved, now are we the sons of God, and it doth not yet appear what we shall be: but we know that, when he shall appear, we shall be like him; for we shall see him as he is (1 John 3:2).

Man’s spiritual body will be a heavenly appearance, just as Jesus had after his resurrection. There is very little known of Jesus’ appearance after He rose from the dead; however, we (God’s people) shall be like Him after our resurrection. Of all that might could be said about the bodily appearance after the resurrection, we can easily conclude that after we die and rise, we will still be the same people as before we died. After Jesus’ resurrection, he was recognized--so will we be recognized.

Verse 50

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

Now this I say, brethren: The words "this I say" begin a new thought. Paul has now completely answered the two questions in verse 35.

As to the first, it has been shown that, instead of resurrection being impossible on account of the condition of the body after death, that very condition is essentially preliminary to resurrection, for it involves the principle of a new life. And as to the second, the resurrection body is to be in the likeness of that of the risen Lord (Vine 223).

that flesh and blood cannot inherit the kingdom of God: Paul’s argument is that as Christians we must die and rise (or "be changed") (see verse 51) in order to change from a physical being to a spiritual being. In verses 42 through 49, the apostle has explained the differences between the physical and spiritual body; now he says that only the spiritual body will "inherit" (kleronomeo) or "partake of eternal salvation in the Messiah’s kingdom" (Thayer 349-1-2816).

neither doth corruption inherit incorruption: The term "corruption" (phthora) means the same as in verse 42 and refers to anything "which is subject to corruption, (anything that) is perishable" (Thayer 652-2-5356).

The term "incorruption" (aphtharsia) means "perpetuity" and is speaking "of the body of man exempt from decay after the resurrection" (Thayer 88-2-861).

For emphasis, Paul repeats his point using different terms. He says that "flesh and blood (corruption) cannot inherit the kingdom of God (incorruption)." "Flesh and blood" or "corruption" refers to man’s present state, and "the kingdom of God" or "incorruption" refers to man’s future state.

Verses 51-52

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

Paul now addresses the question of what happens to believers who are still alive when Jesus returns. Their bodies are perishable and anything perishable cannot inherit an imperishable kingdom.

Behold: The term "Behold" (idou) is "a demonstrative particle...bidding the reader or hearer to attend to what is said...(it) is the exclamation of one pointing out something and calling attention" (Thayer 297-2-2400).

I shew you a mystery: Paul is wanting the Corinthians to pay very close attention to the "mystery" that he is to reveal. The word "mystery" (musterion) refers to "a hidden purpose or counsel (a) secret will...and is used of certain single events decreed by God having reference to his kingdom or the salvation of men" (Thayer 420-1-3466).

We shall not all sleep: The mystery that Paul is about to reveal is that "we shall not all sleep"; we shall not all die (see note on verses 6 and 18), "but we shall all be changed...."

but we shall all be changed: To "be changed" (allasso) means "to transform" (Thayer 28-2-236) from a corruptible body to an incorruptible body. There is nothing here to support the idea that Paul believed that the end of the world would come in his lifetime.

The we all includes all believers who had lived, were living, or ever should live. There is nothing either in the form of expression or in the context to limit it to the men of that generation. In the same way Paul says in 1 Thessalonians 4:15, ’We that are alive at the coming of the Lord shall not prevent them that are asleep.’ This does not imply that he expected to be alive when Christ came. In his second epistle to the Thessalonians he warns them against the expectation of the speedy advent of Christ, telling them that a great apostasy and the revelation of the Man of Sin were to occur before that event (Hodge 356).

The Apostle Paul says,

Now we beseech you, brethren, by the coming of our Lord Jesus Christ, and by our gathering together unto him, That ye be not soon shaken in mind, or be troubled, neither by spirit, nor by word, nor by letter as from us, as that the day of Christ is at hand. Let no man deceive you by any means: for that day shall not come, except there come a falling away first, and that man of sin be revealed, the son of perdition; Who opposeth and exalteth himself above all that is called God, or that is worshipped; so that he as God sitteth in the temple of God, shewing himself that he is God. Remember ye not, that, when I was yet with you, I told you these things? And now ye know what withholdeth that he might be revealed in his time (2 Thessalonians 2:1-6).

In a moment: The word "moment" (atomos), a scientific word from which the word atom comes, was considered indivisible and therefore, refers to something "that cannot be cut in two or divided" (Thayer 83-2-823). The Greek word atomos indicates that something is incapable of being cut. Paul uses it here in reference to the time it will take for the mortal to be changed into an immortal body--it will be only a split second.

in the twinkling of an eye: The "twinkling" (thipe) of an eye is a "stroke (or) beat" (Thayer 563-1-4493) or "a jerk of the eye" (Strong #4493).

at the last trump: This trumpet is sometimes, incorrectly, thought to be referring to the last of the seven trumpets spoken of in Revelation chapters eight through eleven. This reference cannot be, since the visions recorded in that book had not yet been seen; it most likely refers to the trumpet that will sound on the last day. Matthew records, "And he shall send his angels with a great sound of a trumpet, and they shall gather together his elect from the four winds, from one end of heaven to the other" (24:31).

for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed: At the last trumpet sound, two things will happen immediately. First, the dead (righteous and wicked) will be raised. Secondly, those who are still living will be changed from corruption to incorruption; they will have the same type of immortal body as those who rise from the dead. Paul speaks of this event again when he says,

For the Lord himself shall descend from heaven with a shout, with the voice of the archangel, and with the trump of God: and the dead in Christ shall rise first ("first" before the living): Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord (1 Thessalonians 4:16-17).

Verses 53-54

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

In these two verses, Paul uses two pairs of antonyms to show how man will be changed: "corruptible" and "incorruption" and also "mortal" and "immortality." By "must" (dei), Paul is referring to something that is of "necessity established by the counsel and decree of God..." (Thayer 126-2-1163). He says the "corruptible" (phthartos), or that which is "perishable" (Thayer 652-1-5349), must put on "incorruption" (aphtharsia) or "perpetuity" (Thayer 88-2-81). And the "mortal" (thnetos), meaning "liable to death" (Thayer 291-2-2349), must put on "immortality" (athanasia) indicating deathlessness.

The words "put on," translated from enduo, are used metaphorically and mean to "invest with clothing" (Strong #1746). Similar teaching is recorded by Paul as he says,

For we that are in this tabernacle do groan, being burdened: not for that we would be unclothed, but clothed upon, that mortality might be swallowed up of life (2 Corinthians 5:4).

then shall be brought to pass the saying that is written, Death is swallowed up in victory: This quote comes from Isaiah 25:8. After the corruptible puts on incorruption and this mortal is clothed with immortality, "then" "death is swallowed up in victory."

"Then" (tote) means "at the time that" (Strong #5119) or "when the thing under discussion takes place" (Thayer 629-1-5119). Death is "swallowed up" (katapino) or "destroy(ed)" (Thayer 335-2-2666) in "victory" (nikos) or is "utterly vanquished" (426-2-3534). John wrote about heaven and death when he says,

And God shall wipe away all tears from their eyes; and there shall be no more death, neither sorrow, nor crying, neither shall there be any more pain: for the former things are passed away (Revelation 21:4).

Verse 55

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

These two statements are the same triumphant exclamations as referred to by Hosea:

I will ransom them from the power of Sheol; I will redeem them from death: O death, where are thy plagues? O grave, where is thy destruction? (13:14 RV).

Paul realized that the future would bring forth victory over death. Lipscomb says, "These are the different forms of expressing the fact that death has been completely conquered (246).

O death, where is thy sting: The word "death" (thanatos), as in verses 21, 26, and 54, refers to the "separation of the soul from the body..." (Thayer 282-2-2288). In this verse Paul personifies "death" in order to ask questions of it. The first question asked of death is "where is thy sting (kentron)?" Paul is indicating that death is considered to be a weapon like the sting of a scorpion. John says, "And they had tails like unto scorpions, and there were stings in their tails: and their power was to hurt men five months" (Revelation 9:10). Paul’s question is, "Death, where is thy weapon?" The indication is that death has lost its poisonous sting. Jesus’ death and resurrection took away the sting of death.

O grave, where is thy victory: The term "grave" is considered by most scholars to be better translated "death" as in the first clause. "Grave" (death) is translated from the Greek term hades, which means "the neither world, the realm of the dead (Thayer 11-2-86). The question is "Death, where is thy victory" (nikos)? or "Where is thy conquest?" (Strong #3534).

The souls in hades being freed by the resurrection, Death’s victory is gone: sin being abolished by the change of the animal body (the source of sin) to the spiritual, his sting is powerless (Alford, Vol. II 620).

Verse 56

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

Verse 56 is a parenthetical comment. Paul’s thought actually goes from verse 55 to verse 57 so as to read: "O death, where is thy sting? O grave, where is thy victory? But thanks be to God, which giveth us the victory through our Lord Jesus Christ."

The sting of death is sin: See comments on verse 55 for "sting." Death’s sting or weapon is sin, indicating that death is fearful because of the results of sin. In Genesis 3, which records Adam and Eve’s sin, God pronounces the punishment for their sin:

Unto the woman he said, I will greatly multiply thy sorrow and thy conception; in sorrow thou shalt bring forth children; and thy desire shall be to thy husband, and he shall rule over thee. And unto Adam he said, Because thou hast hearkened unto the voice of thy wife, and hast eaten of the tree, of which I commanded thee, saying, Thou shalt not eat of it: cursed is the ground for thy sake; in sorrow shalt thou eat of it all the days of thy life; Thorns also and thistles shall it bring forth to thee; and thou shalt eat the herb of the field; In the sweat of thy face shalt thou eat bread, till thou return unto the ground; for out of it wast thou taken: for dust thou art, and unto dust shalt thou return (16-19).

and the strength of sin is the law: Paul’s point in this clause is that the person who disobeys God’s law is under the condemnation of the law. The term "strength" (dunamis), sometimes translated "power," means "inherent power, power residing in a thing by virtue of its nature, or which a person or thing exerts and puts forth." Also we find that "sin exercises its power (upon the soul) through the law, that is, through the abuse of the law" (Thayer 159-2-1411).

Verse 57

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

The Apostle Paul now connects the bodily resurrection and transformation of Christians to his central teaching of justification and forgiveness of sins. He teaches about Christians’ thankfulness to God because He gives us the "victory" (nikos) through (dia) Christ’s death and resurrection. The expression "thanks be to God" seems to be an "exclamation of relief" (Expositor’s Greek Testament, Vol. II 943) because even though "the strength of sin is the law," death no longer has victory over us because our victory is through Christ. Paul expresses this thought again in Romans:

Because the law worketh wrath: for where no law is, there is no transgression....Moreover the law entered, that the offence might abound. But where sin abounded, grace did much more abound (4:15, 5:20).

In writing to the churches in Galatia, Paul says,

Knowing that a man is not justified by the works of the law, but by the faith of Jesus Christ, even we have believed in Jesus Christ, that we might be justified by the faith of Christ, and not by the works of the law: for by the works of the law shall no flesh be justified (Galatians 2:16).

The same writer continues,

What shall we say then? Is the law sin? God forbid. Nay, I had not known sin, but by the law: for I had not known lust, except the law had said, Thou shalt not covet (Romans 7:7).

Paul makes reference to his thankfulness again when he writes,

I thank God through Jesus Christ our Lord. So then with the mind I myself serve the law of God; but with the flesh the law of sin (Romans 7:25).

Victory "through" Christ indicates that Christ is the channel or act from whom victory comes. The present tense "giveth" indicates that God is constantly and presently giving us victory over death and sin. Godet explains that this present tense indicates:

...the daily victory of the resurrection-life in believers, which destroys the power of sin and of the law....for the believer is morally risen with Christ, walks in newness of life, and hath everlasting life (875).

Paul says, "For sin shall not have dominion over you: for ye are not under the law, but under grace" (Romans 6:14). God makes it possible for us to have the victory over death by Jesus dying to remove our sins. Paul again says,

For all have sinned, and come short of the glory of God; Being justified freely by his grace through the redemption that is in Christ Jesus. Whom God hath set forth to be a propitiation through faith in his blood, to declare his righteousness for the remission of sins that are past, through the forbearance of God (Romans 3:23-25).

Verse 58

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

Therefore, my beloved brethren: Paul concludes this somewhat stern chapter by demonstrating his affection to the Corinthians by referring to them as "brethren."

be ye stedfast, unmoveable: The words "be ye" mean "become ye" (Vine 227), that is, continually be proving yourselves to be "steadfast" (hedraios) or "firm" (Thayer 168-1-1476). Christians are to be "unmoveable" (ametakinetos), translated "Let nothing move you" (NIV). Thayer says that the word "unmoveable" indicates that Christians are to prove they are "firmly persistent" (32-1-277). Here, Paul is saying that the Corinthians (as well as all Christians) are to adhere to the faith and not allow evil forces to turn them from the truth of the gospel of Jesus Christ.

always abounding in the work of the Lord: "Abounding" (perisseuo) in the work of the Lord means "to be pre-eminent (or) to excel" in the Lord’s work (Thayer 505-2-4052). The term "work" (ergon) refers to the Lord’s "business, employment, (or) that which any one is occupied" with (Thayer 248-1-2041), indicating that as Christians we must follow the example of Jesus and excel in the Lord’s business. At the age of twelve, Jesus became separated from His parents; when He was located, He says, "...wist ye not that I must be about my Father’s business" (Luke 2:49). Christians should have the same commitment even today. We must busy ourselves in the work of the Lord. Many mistakenly think that they are involved in the Lord’s work, however, when they actually are not.

The work of the Lord is to be distinguished from work for the Lord. The Lord’s work is that which He gives us to do. Much may be done for Him which we imagine to be service rendered to Him, but which is not conformed to his will and therefore is not his work in reality. The motive may be sincere and the activity constant, but we need to be sure that what is done is according to the Scriptures of truth, for only that can be work given by Him to be wrought (Vine 227).

forasmuch as ye know that your labour is not in vain in the Lord: The word "labour" (kopos) differs from the term "work" in the preceding clause. "Work" refers to anything that is done; this work may be easy and pleasant; however, the word "labour" indicates, "intense labor united with trouble (and) toil" (Thayer 355-1-2873). Jesus, our example, was involved in this type of labor when he became "wearied" as spoken of in John: "Now Jacob’s well was there. Jesus therefore, being wearied with his journey, sat thus on the well: and it was about the sixth hour" (4:6). Paul’s message is that regardless of what troubles we undergo in our laboring for God, it is never "vain" (kenos), "fruitless, (or) without effect" if we are laboring "in the Lord." Laboring "in the Lord" means laboring under the direction of the Lord’s authority and control.