Bible Commentaries
1 Corinthians 15

Verse 1

1Co 15:1

1 Corinthians 15:1

Now I make known unto you, brethren, the gospel which I preached unto you,—Paul now states the fundamentals of the gospel which he preached as a basis of the argument con­tained in this chapter. In the gospel the chief fact was the resurrection of Christ from the dead. On it Christ’s claim to be the Son of God turns, and on it the resurrection of man and his eternal hopes rest. It was proper that he should state what he had taught them at first of the great elementary truths on which the church had been established, but from which their minds had been diverted.

which also ye received,—[They had embraced it as true— that Christ rose from the dead, and that the saints would rise.]

wherein also ye stand,—[On this truth the church was founded, and on it their hope rested. This doctrine was vital and fundamental.]

Verses 1-4

1Co 15:1-4

1 CORINTHIANS 15

1 Corinthians 15:1-4

Paul now introduces a new subject, the resurrection of the dead. He does so, not because they have raised questions concerning it, but because some among them were saying there was no resurrection (v. 12). Just who they were who were teaching this, whether Greek philosophers or Jewish Sadducees, we are not informed. But it seems clear to me that the doctrine of no resurrection was originating outside the congregation (v. 29), and perhaps outside of Christianity, but it had influenced some in the church and undoubtedly it had an appeal to many so that the church was in danger of being led astray on this fundamental matter. The resurrection of Christ, as is known by all who understand the good news, is the heart of the gospel message and is therefore the hope of the world--the only hope that death does not end all. Since the resurrection of Christ is the heart of the gospel, if He is not risen, there is no power in the gospel and the message of the apostle is thus powerless to save. If the gospel Paul preached is powerless to save, then all is lost for the cause of Christ--our faith is vain and we are yet in our sins. But further, if Christ is not risen, then there is no general resurrection we are all doomed eternally to the grave. "But now is Christ risen" and the gospel is true, salvation is a fact, death has lost its sting, and we can die in full assurance that we shall live again. Every grave must give up its dead (John 5:28-29; 1 Thessalonians 5:16; Revelation 20:11-15). This is the beautiful and vital message of this chapter.

FACTS OF THE GOSPEL

1 Corinthians 15:1-4

1 Corinthians 15:1—Moreover, brethren, I declare unto you—Now I make known unto you, brethren (ASV). He now comes to a new section in his epistle to them (on the resurrection, both of Christ and the general resurrection of every man), and he starts it by reminding them of the contents of the gospeL The resurrection of Christ is central to the gospel - it is what gives it its power to save. Thus to deny the resurrection is to destroy the gospel, to take away its power to save. the gospel which I preached unto you, - The gospel Paul had pro­ claimed unto them in bringing them to a saving knowledge of Christ and His system (see Acts 18:1-11). No other gospel was permitted (Galatians 1:6-12). Thus the gospel Paul preached was their only hope. To deny the resurrection of Christ was to deny that gospel, and to deny the gospel was a return to hopelessness. which also ye have received, Which they had joyfully accepted as the means of their salvation (Romans 1:16; James 1:18; James 1:21). and wherein ye stand; - When Paul had preached the gospel to them had accepted it and took their stand upon it, and they had continued to stand on the gospel as the foundation of their salvation until the very time Paul was writing.

1 Corinthians 15:2 By which also ye are saved, - By this gospel you are saved (NIV). The gospel is the power of God to save (Romans 1:16) because it reveals the means of salvation, the death of Christ by which our sin debt is paid. The gospel is not the savior per se but rather the means by which the death of Christ is applied to our sins - the means by which we are washed and made white in the blood of the Lamb. if ye keep in memory If you cling to (Beck) or hold fast the words (ASV) he had proclaimed unto them. what I preached unto you, That is, they would remain in their saved relationship if they continued to stand steadfastly in the gospel. Primarily this is an exhortation to faithfulness (Revelation 2:10). unless ye have believed in vain. Unless your faith has been all for nothing (Goodspeed). If they did not hold fast the word Paul preached, their faith would be of no purpose (cf. James 2:14-26; Matthew 13:19-22) and the power of the gospel would be lost to them. But further, one of the facts of the gospel is the resurrection of Christ from the dead (v. 4). They could not believe the gospel and deny His resurrection. They either believed in His resurrection or else their faith was worthless. Thus a denial of the resurrection was a denial of the gospel; a denial of the gospel was a denial of faith; and a denial of faith was the loss of salvation.

1 Corinthians 15:3 For I delivered unto you first of all that which I also received, For what I received I passed on to you as of first importance (NIV). The cardinal facts of the gospel, the death, burial, and resurrection of Christ, along with the significance of each in the scheme of redemption. were received by Paul by revelation (1 Corinthians 11:23; Galatians 1:11-12) and delivered by inspiration (2 Timothy 3:16-17; 2 Peter 3:15-16). Because the facts were central to the structure of the gospel, and thus indispensable, they were of foremost importance. how that Christ died for our sins - Died in behalf of our sins, that died as our sin offering, died to pay our sin debt (Matthew 20:28; John 1:29; Romans 5:6-9; Hebrews 9:26; 1 Peter 1:18-19; 1 Peter 2:24; 1 John 2:2; Revelation 1:5). according to the scriptures; In fulfillment of that which was foretold by the prophets and as revealed in the OT Scriptures, undoubtedly referring to Psalms 22; Isaiah 53:5-8; Daniel 9:24-27; and Zechariah 12:10. In fact, the whole OT found its purpose (and thus its fulfillment, Matthew 5:17-18) in the coming of Christ, which included His death for sins and the establishment of the NT system (Galatians 3:19-25). The end the law had in view (the end toward which it pointed, the object toward which it looked, the purpose for which it was given) was righteousness in Christ (Romans 10:4).

1 Corinthians 15:4 And that he was buried, - Buried in the new tomb of Joseph of Arimathea (Isaiah 53:9; Matthew 27:59-60; Acts 2:29; Acts 13:29) and Roman guards were placed to assure that no one would remove the body (Matthew 27:63-66). The fact of His burial is vital because it certifies the reality of His death. The swoon theory is false - it, and not the resurrection, is a hoax. Christ literally and actually died; otherwise the resurrection would be meaningless - it would be a resuscitation rather than a resurrection. and that he rose again on the third day--That He was raised on the third day (RSY), that is, He was raised by the power of God (v. 15). His resurrection is a historical fact (Matthew 28:1-6; Mark 16:1-9; Luke 24:1-9; John 20:1-8; Acts 1:3) confirmed by over 500 eyewitnesses (1 Corinthians 15:5-8). This was an electrifying event to the ancient world (and should be to the modern world), one that brought unbelievers to their knees, emboldened the apostles to preach under the threat of persecution and death, and turned thousands to faith in Christ as the Son of God in the early days of the church and millions since. History knows nothing that equals it. It is a fact that everyone must believe in order to be saved (Romans 10:9). The nature of the resurrection and its relationship to the gospel is such that if it is true it proves beyond question that Christ is God’s Son, the Savior of the world; if false, it leaves us all in absolute hopelessness. If true, the gospel is God’s power to save (Romans 1:16) and we have the means to win the victory over sin and the world; if false, the whole foundation of Christianity crumbles into dust, leaving man without a soul, salvation, or a Savior. I believe that Jesus Christ is the Son of God, and I believe that God raised Him from the dead. In this I place my hope. There is nowhere else to go there is no one else worthy of such trust. according to the scriptures:--In fulfillment of that which the Scriptures foretold. On the resurrection itself, see Psalms 16:10; Acts 2:31; on the third day, see Matthew 12:39; John 1:17. I am unable to determine for certain whether this connects to the resurrection or to the third day, but I am inclined to think that it is the former.

Verse 2

1Co 15:2

1 Corinthians 15:2

by which also ye are saved,-—By it they were brought into a saved state.

if ye hold fast the word which I preached unto you,—If they held fast or were steadfast to the end.

except ye believed in vain.—To believe in vain is to believe and not act on the faith. Faith is intended to lead to obedi­ence to God; and when it fails to do this, it is vain faith. Every one who claims to believe God, and does not continue faithful to the end, makes faith vain. When a man adds the inventions of men to the appoint­ments of God, he makes faith vain.

Verse 3

1Co 15:3

1 Corinthians 15:3

For I delivered unto you first of all—First in importance, not in time; the doctrine of the resurrection is primary and cardinal, central and indispensable.

that which also I received:—He received that which he had preached to them by direct revelation. (1 Corinthians 11:23; Galatians 1:11-12; Galatians 2:6). He could therefore speak with infallible confidence, both as to what the gospel is and as to its truth.

that Christ died for our sins according to the scriptures;— [Christ’s death was a propitiatory sacrifice for sin; and the occurrence of such a statement in this place proves that Christ’s death constituted an essential part of the gospel.] Man was under sentence of death, an outlaw in the court of heaven; but Jesus Christ purchased him “with his own blood.” (Acts 20:28). “The Son of man came not to be ministered unto, but to minister, and to give his life a ransom for many.” (Matthew 20:28). “Who gave himself for us, that he might redeem us from all iniquity, and purify unto himself a people for his own pos­session, zealous of good works.” (Titus 2:14). “Who his own self bare our sins in his body upon the tree, that we, having died unto sins, might live unto righteousness; by whose stripes ye were healed.” (1 Peter 2:24). “He is the propitia­tion for our sins; and not for ours only, but also for the whole world.” (1 John 2:2). “For ye were bought with a price: glorify God therefore in your body.” (1 Corinthians 6:20). The idea of Jesus redeeming, purchasing man from under the sentence of condemnation is so interwoven with the whole of the Scrip­tures that it cannot be rejected without rejecting the truth of the Bible. He is the Redeemer and Savior of man.

Verse 4

1Co 15:4

1 Corinthians 15:4

and that he was buried;—[The inclusion of this detail in so brief a statement of facts is remarkable. But the burial is carefully recorded in all four Gospels, and was evidently re­garded of great importance. The importance here and there is that the burial was the evidence of a bodily resurrection.

The death of Jesus having been certified by the centurion (Mark 15; 44, 45), his body was committed to Joseph of Arimathea, who took it down from the cross, and laid it in a tomb that was hewn in stone (Luke 23:53), and rolled a great stone before the door of the tomb, and departed (Matthew 27:60). Then the chief priests and the Pharisees came before Pilate, saying: “Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. Pilate said unto them, Ye have a guard: go, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them.” (Matthew 27:63-66).]

and that he hath been raised on the third day—[Since the death and burial of Christ are historic facts, the effect of the resurrection is abiding. It is not said that Christ arose, but that he was raised. His resurrection is the work of God (verse 15), the divine seal upon the work of Christ.] according to the scriptures;—These prophecies and their fulfillment are given to prove that the death and resurrection of Jesus were in accord with them. [The double appeal to Scripture in so brief a statement is deliberate and important; and the divine prediction of what would take place is appro­priately placed before the apostolic testimony as to what did take place. The agreement of what did take place with what was foretold in Scripture is pointed out with special frequency in the New Testament. (Luke 22:37; Luke 24:25-27; Luke 24:44-46; Acts 2:25-32; Acts 3:24-26; Acts 5:34-37; Acts 17:3; Acts 18:28; Acts 26:22-23).]

Verse 5

1Co 15:5

1 Corinthians 15:5

and that he appeared to Cephas;—Having presented the prophecies, he introduces as witnesses those to whom he ap­peared after his resurrection. [The resurrection of Christ was a fact to be proved, like other facts, by competent witnesses. Paul, therefore, appeals to the witnesses who attested the truth of the resurrection of the Lord Jesus, and shows that it was not possible that so many witnesses should have been deceived. The appearance to Peter is nowhere directly men­tioned in the Gospels, but is implied in the exclamation of the apostles on the return of the disciples from Emmaus, “Saying, The Lord is risen indeed, and hath appeared to Simon.” (Luke 24:34).]

then to the twelve;—[The apostles were called “The Twelve” by a figure of speech common to all languages, where any body of persons who act as colleagues are called by the number of which the body is properly composed though it may not be completed. It is most likely that Paul refers to the appearance mentioned by Luke (Luke 24:36-43), and John (John 20:19; John 20:24), when Thomas was absent.]

Verses 5-8

1Co 15:5-8

WITNESSES TO THE RESURRECTION

1 Corinthians 15:5-8

1 Corinthians 15:5 And that he was seen - He appeared and was seen by human eyes after His death and burial. It was not a hallucination nor just a mental vision, but He was alive and in the same body that was placed in the tomb (John 20:27-28). The Christian religion is based upon historical facts - facts that are proven by eyewitness accounts. The facts are presented to us by those who saw and heard them; we must either believe or disbelieve their accounts; belief of their testimony is what the NT calls faith (John 20:30-31; Romans 10:17). Faith is thus similar to if not identical with the convictions of a jury in a murder trial where there are eyewitnesses to the crime. The jury hears the testimony (as we hear the word). Each one believes the witnesses (as we believe the witnesses to the resurrection of Christ). As a group, they find the alleged killer guilty (as we find Jesus to be Lord). Did they reach their verdict by a logical process of reasoning in which they proved beyond any possibility of doubt that he was the killer? Or was it the results of their belief of the testimony? Did they have absolute knowledge that the accused was guilty? Or did the evidence just put it beyond a reasonable doubt? In a similar way our faith is the belief of testimony. The inspired witnesses tell us what they saw and heard. We believe their testimony. And that belief is called faith. Faith is thus not absolute knowledge, but of course it is reasonable (the most reasonable thing in the world); it is not, however, the conclusion of a syllogism. And while one would deny his faith to question the resurrection of Christ (a fundamental fact of faith), that faith is not the end product of a process of reasoning but rather the results of the belief of testimony. of Cephas, - Peter. This appearance is not directly recorded but the fact of it is stated in Luke 24:34. then of the twelve: - At this time Judas had betrayed the Lord and had hanged himself and Matthias had not yet been selected to take his place, which leaves only eleven apostles. But this should present no problem to us since "the twelve" indicates the apostolic office (the apostles as a group) rather than the exact number composing it. Paul may have reference to the appearance recorded in John 20:26-29.

1 Corinthians 15:6 After that, --Later than the appearance of v. 5. he was seen of ahove five hundred brethren at once: --There is no record of this appearance in the four gospels, but since it is unlikely that so many brethren would be together without some kind of prearrangement, it is probable that the appointment referred to in Matthew 28:10; Matthew 28:16 is the time when it occurred. The importance of this appearance lies in the fact that it would be incredible to believe that so many could be deceived at one time or that so many would have agreed to perpetrate a falsehood or to so have agreed to have maintained it over so long a period without a single defection. Faith (the belief of testimony) is not only reasonable in this case, to disbelieve the testimony of more than five hundred people who were eyewitnesses, for no reason higher than preconception or subjective conclusions, is not only incredible but is intellectual dishonesty. of whom the greater part remain unto this present, - Most of whom are still alive (RSV). They could thus attest the truthfulness of the appearance. but some are fallen asleep. - But some have gone to their rest (Beck). That is, some of the witnesses were already dead.

1 Corinthians 15:7 After that, he was seen of James; No record other than this is given of this appearance, nor can we be absolutely certain which James is meant, but in all probability it was the Lord’s brother (Galatians 1:19), the author of the NT book which bears his name. then of all the apostles. - The final appearance during the forty days (Acts 1:3) in which He showed Himself alive to His chosen apostles (Luke 24:36-51; Acts 1:4-11).

1 Corinthians 15:8 And last of all- Not the last appearance of Jesus (John 21:22-23; Revelation 1:16-20) but the last in the sequence here listed and the last in which He commissioned one to be an apostle and an eyewitness. he was seen of me also, - Undoubtedly has reference to the Damascus Road appearance (Acts 9:3-6; Acts 22:6-15; Acts 26:13-20). as of one born out of due time. - As to one abnormally born (NIV). This has reference to a violent birth, as in miscarriage or abortion and depicts for us his late, and in comparison to the other apostles un­ natural, call to the apostleship. As the record of his conversion shows, he was chosen while he was still a persecutor and was informed of that choice while he was still in the throes of conversion (Acts 22:12-16). But regardless of its nature, he was still divinely called (1 Corinthians 1:1; Romans 1:1).

Verse 6

1Co 15:6

1 Corinthians 15:6

then he appeared to above five hundred brethren at once,— [The place of this appearance is not designated, but there are two circumstances mentioned which throw light on the subject. Just before his death he told his disciples: “After I am raised up, I will go before you into Galilee” (Matthew 26:32); and after his resurrection, the angel said to the women who had gone to the sepulchre: “Go quickly, and tell his disci­ples, He is risen from the dead; and lo, he goeth before you into Galilee; there shall ye see him: lo, I have told you. And they departed quickly from the tomb with fear and great joy, and ran to bring his disciples word. And behold, Jesus met them, saying,... Fear not: go tell my brethren that they de­part into Galilee, and there shall they see me,” and “the eleven disciples went into Galilee, unto the mountain where Jesus had appointed them.” (Matthew 28:7-16). Jesus had spent most of his public life in Galilee, and made most of his disci­ples there. It was proper, therefore, that those disciples, who would hear of his death, should have some public confirmation of the fact that he had risen.]

of whom the greater part remain until now,—[The strength of this witness lies in the fact that the majority of them were still living when Paul wrote this epistle, making it possible still to get full evidence at first hand. What more conclusive argument for the truth of his resurrection could there be than that five hundred had seen him, who had been intimately ac­quainted with him in his life, and who had become his follow­ers.]

but some are fallen asleep;—This is the usual expression employed in the Scripture to describe the death of the saints.

Verse 7

1Co 15:7

1 Corinthians 15:7

then he appeared to James;—Of this appearance we have no other mention. [There can be little doubt that this James was “the Lord’s brother” (Galatians 1:19), who became so promi­nent in the church in Jerusalem (Galatians 2:9), and is placed here among the chief witnesses because of his prominent position. He was not a believer during the Lord’s personal ministry (John 7:5); but he was united with the apostles, and with “the women, and Mary the mother of Jesus” in “the upper chamber,” immediately after the ascension (Acts 1:14).]

then to all the apostles;—This appearance was on the day of the ascension. (Acts 1:4-11; Luke 24:44-51). [From the expressions—”being assembled together with them,” and “they therefore, when they were come together”—it is evident that this gathering was the result of a convocation on the part of Jesus. It was to be his final appearance to the apostles. They must all be present, and Jesus had provided that none of them should be wanting.]

Verse 8

1Co 15:8

1 Corinthians 15:8

and last of all, as to the child untimely born, he appeared to me also.—This last appearance was after his ascension as Paul was on his way to Damascus. (Acts 9:5; Acts 22:14; Acts 26:16). Because of his late appearance to him, he was as “the child untimely born.” [This denotes the violent and unnatu­ral mode of his call to the apostleship, especially at the mo­ment when he was recalling the appearing of the Lord on the way to Damascus. The other apostles were called when they were already believers; and which the Lord’s hands gathered without effort, whereas Paul was torn, as by a violent opera­tion. from that Phariseeism to which he was yet clinging with all the fibers of his heart and will.]

Verse 9

1Co 15:9

1 Corinthians 15:9

For I am the least of the apostles, that am not meet to be called an apostle,—Paul keenly felt his guilt in persecuting the church, often spoke of it, always confessing his sinfulness, and on account of it he felt that he was the least of all the apostles, and was not worthy to be called an apostle.

because I persecuted the church of God.—This sense of wrong done the church of God became a spur to increased sac­rifice for Christ.

Verses 9-11

1Co 15:9-11

PAUL’S APOSTLESHIP

1 Corinthians 15:9-11

1 Corinthians 15:9 For I am the least of the apostles, -Least because he was called last, as of one untimely born (v. 8), and because he considered himself unworthy to be an apostle in view of the fact that he had persecuted the church of God (1 Timothy 1:13). that am not meet to be called an apostle, Not deserving the name of apostle (BV). The circumstance surrounding his call was less than ideal; he thus considered himself unworthy of the high honor he had received by being numbered among the apostles. because I persecuted the church of God. He came on the NT scene as a persecutor, continued zealously in making havoc of the church (Acts 7:58; Acts 8:1; Acts 8:3; Acts 9:1-2), even to the point of put­ ting Christians to death (Acts 26:9-11), was then converted to Christ (Acts 9:3-20), and became the staunchest proclaimer of the gospel in the whole history of the church. After his conversion he devoted himself wholly to Christ, yet he was never able to forget the awful fact that he had persecuted God’s people that he had laid bloody hands on the Lord’s anointed (Acts 22:20). He saw this as an offense that should have eliminated him from being an apostle, but by God’s abundant grace he was chosen in spite of that fact and the choice was not in vain (v. 10). But regardless of his past condition, or his attitude can· cerning it, he was in no wayan inferior apostle (2 Corinthians 11:5), neither in authority nor in work.

1 Corinthians 15:10 But by the grace of God - By the unmerited favor of God, He ex­ tended the call to Paul. not because of his goodness or worth, but because of who he was, a being made in the image of God. God did not look favorably upon Paul, then Saul, or anyone else, because of his merits but because of his poten­ tial. I am what I am: - He was an apostle, not by his own merit but by the favor of God. and his grace which was bestowed upon me was not in vain; - That is, God’s favor was not wasted on him, as is shown by the remainder of the verse, and by his whole Christian life, While there appeared to be good reason for him not to be chosen to the apostleship, God made a good choice in him, but I laboured more abundantly than they all: He did more labor, took the gospel to more people in a shorter period of time, and pro­ duced more results than all the other apostles, even though their background and calling were more favorable than his, yet not I, - Not by his own merit, power, or authority (Galatians 2:20), but the grace of God which was with me. - Grace had enabled him to be called and had remained his constant companion in all his work Man by himself is nothing; but man serving as the channel through which God works can do marvelous things for God, for himself, for others, and for the world. Paul thus saw his toil as something God had gracious­ ly given to him, not something that had been forced upon him, This should be our attitude toward anything we are privileged to do in His kingdom. This ap­ plies with special force to those who preach the gospel. Such a labor is not only a divine obligation but is also a high and holy privilege, one that we ought to enter with joy and continue with delight. I have observed that most preachers fall into one of two categories: (1) those who preach because they have some­ thing to say, and (2) those who preach because they have to say something. The former is a joyful compulsion and the latter a laborious burden,

1 Corinthians 15:11 Therefore whether it were I or they, - Whether then it be I or they (ASV), Whether it was Paul, who labored more abundantly (v. 10), or the other apostles, the same message was proclaimed. so we preach, - This is what we preach (Williams). Regardless of which witness spoke,he proclaimed to all his unshakable convictions in that which they had seen and heard (1 John 1:1-3). That is, all the called and chosen apostles preached the same gospeL and so ye believed. - And this is what you believed (NIV). They believed the gospel, the testimony concerning the death, burial, and resurrection of Christ from the dead, with all that such faith implies.

Verse 10

1Co 15:10

1 Corinthians 15:10

But by the grace of God I am what I am:—While Paul was sinful, God’s grace opened the way for his forgiveness and made him what he was. The Lord saw his earnestness, zeal, self-sacrificing spirit, fidelity to his convictions, and his fitness to preach the gospel, so appeared unto him, brought him to believe, and started him upon his work of self-sacrific­ing service.

and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all:—The favor bestowed on him was not fruitless, for he labored more abundantly than all the apostles.

yet not I, but the grace of God which was with me.—God’s goodness and mercy to him constrained him to labor and suf­fer as he had done more than all the other apostles.

Verse 11

1Co 15:11

1 Corinthians 15:11

Whether then it be I or they, so we preach, and so ye believed.—He and the other apostles preached the same gos­pel of the resurrection and the Corinthians became Christians by accepting Christ’s resurrection as the fundamental truth of the gospel which they received.

[The resurrection of Christ was attested by a plurality of occasions, a plurality of witnesses, and a plurality of the sen­ses. Hence the apostles gave their testimony to the world without a shadow of doubt upon their souls as to its truthful­ness and encountered every form of persecution in its behalf with unfaltering confidence and the utmost composure. They were not credulous dupes blindly led by “cunningly devised fables.”]

Verse 12

1Co 15:12

1 Corinthians 15:12

Now if Christ is preached that he hath been raised from the dead,—The resurrection of Christ was the vital truth in their faith. It had been preached and believed by all Chris­tians. On it their acceptance of Christ turned. It was the foundation stone of their faith. To deny this was to deny the faith and become an infidel.

how say some among you that there is no resurrection of the dead?—Since all admit that Christ was raised from the dead, how can it be that there can be no resurrection? It was probably held by some that resurrection was impossible. To which Paul answered by demonstrating a fact, and showing that such an event had occurred, and that consequently all the difficulties were met. Facts are unanswerable demonstra­tions; and when a fact is established, all obstacles and diffi­culties in the way must be admitted to be overcome. He had established the fact that one had been raised, and thus met at once all the objections which could be arrayed against the doctrine.

Verses 12-19

1Co 15:12-19

IF CHRIST HAS NOT BEEN RAISED

1 Corinthians 15:12-19

1 Corinthians 15:12 Now if Christ be preached that he rose from the dead, - If we preach that Christ rose from the dead (Beck), The apostles, including Paul, did preach this it was at the very heart of the gospel message (1 Corinthians 15:1-4). The purpose of this section (1 Corinthians 15:12-19) is to show the consequences of denying the resurrection. Evidently those who denied the resurrection, as is usually the case with those who teach a false doctrine, had never considered the full ramification of their doctrine. How could they believe the gospel and deny the resurrection of Christ? And how could they believe in the resurrection of Christ and still say there is no resurrection? how say some among you Regardless of the source of this false doctrine, some of the Corinthian Christians had embraced it and it probably had a popular appeal to a good number of them. that there is no resurrection of the dead?--To say that there is no resurrection and still say that Christ rose from the dead is to make a contradictory statement. If one has been raised, then there is a resurrection. Hence to deny the resurrection was to place Christ back in the tomb. But if Christ is still dead, the gospel is based on a falsehood, faith is vain, and there is no forgiveness of sins. Thus if there is no resurrection we are all lost, world without end.

1 Corinthians 15:13 But if there be no resurrection of the dead, - But if there is no resurrection of the dead (ASY). Those who denied the general resurrection probably believed that a resurrection of the body, once it had decomposed, was impossible. But if resurrection is impossible (or cannot occur): then is Christ not risen: Not even Christ has been raised (NASV). See v. 16; Romans 8:11. To deny the resurrection of the body was to deny the resurrection of Christ; to deny the resurrection of Christ was to deny the fundamental facts of the gospel; to deny the gospel was to say that both preaching and faith are vain (v. 14), the apostles are false witnesses (v. 15), we are yet in our sins (v. 17), those who have died in the faith have perished (v. 18), and Christians are of all people most to be pitied (v. 19). They were not, nor are we, ready to accept these severe con­ sequences of denying the resurrection.

1 Corinthians 15:14 And if Christ be not risen,--See vv. 12-13. then is our preaching vain, Without the resurrection of Christ the gospel preached bythe apostles (1 Corinthians 15:1-4) was empty, powerless, meaningless, and useless—it meant nothing. and your faith is also vain.--And your faith is futile (By). It would be faith in a dead Christ rather than in a living Savior. Apostolic preaching is the basis of true faith (Romans 10:14-17). Since faith is the belief of testimony, if they bore false witness, if the facts which were essential to the gospel were not facts at all, their faith was nothing more than the belief of a fan­ tastic falsehood. Belief of correct testimony means true faith; belief of false testimony means false faith.

1 Corinthians 15:15 Yea, and we are found - Discovered or exposed as lying witnesses. They were not simply mistaken; they were falsifiers against God. And we are found guilty of lying about God (Williams). This is another consequence of denying the resurrection. because we have testified of God - They had proclaimed that they were eyewit· nesses of the risen Lord (Acts 2:32; Acts 4:2; Acts 13:30-32). that he raised up Christ:--Raised by the power of God. The Scriptures teach that the resurrection of Christ was both by the power of God (Matthew 16:21; Romans 6:4; Romans 8:11) and by His own power (Luke 18:33; John 10:17-18). whom he raised not up,-- That is, they had testified that He had done that which He had not done -they had ascribed to God a work that had never occurred. if so be that the dead rise not. - If in fact the dead are not raised (NASV). If it is the case that Christ arose, then it cannot be true that there is no resurrection. One exception in­ validates the whole argument. Thus it logically follows that if there is no resur­ rection Christ Himself could not have been raised. Who among them were ready for this conclusion?

1 Corinthians 15:16 For if the dead rise not, then is not Christ raised: -- See v. 13, from which this is repeated.

1 Corinthians 15:17 And if Christ be not raised, your faith is vain; - And if Christ has not been raised, your faith is a mere delusion (Williams), and without reward. While they are synonyms, the word in v. 14 means empty and the one here means useless. ye are yet in your sins. The resurrection of Christ is central to the gospel; the gospel is central to faith, that by which we are saved; thus if there is no resurrection, the gospel is false; if the gospel is false, faith is vain, and there is no means of forgiveness. They were, therefore, yet in their sins - lost without hope!

1 Corinthians 15:18 Then they also which are fallen asleep in Christ - Christians who have died in the faith, died with their hope in Christ and the truthfulness of the gospel. are perished. - Lost with no hope of reward. If there is no resurrection the dead Christians are gone forever, never to live or be seen again.

1 Corinthians 15:19 If in this life only we have hope in Christ, - If we have hope in Christ for this life only (BV). That is, if the dead raise not, there is nothing to hope for beyond this life. Hope in Christ, which should be for all eternity, is for this life alone. If there is nothing for us to hope for beyond the grave, death ends all. we--Throughout this section (12-19) the first person has reference to the apostles and the second person to the Corinthian Christians. If this holds true here, Paul has in view only the apostles as men most to be pitied. But I doubt that the "we" is to be so understood here, but even if it is, the principle would extend to all Christians. I am thus treating the passage as if it applies to all Christians, both then and now. are of all men most miserable. - Are of all men most to be pitied (RSV). Even if their faith is vain, I know of no sense in which Christians are more miserable than others, who have not even the delusion of hope. Hence the word here should be understood as pitiable rather than miserable. The Christian has committed everything to Christ (Matthew 6:33; Matthew 16:24), his life, his faith, his hope. If there is no resurrection Christ is a deceiver, faith is a delusion, and hope is a fantasy. Who is more deserving of pity than one who is so deluded? All his sacrifices and hopes are doomed to disappointment. The argument summed up: if there is no resurrection, Christ has not been raised; if Christ has not been raised, the apostles were false witnesses; if the apostles were false witnesses, their preaching was vain or empty; if their preaching was vain, the Corinthian’s faith was useless; if their faith was useless, they were yet in their sins; if they were yet in their sins, the dead in Christ were perished or doomed to eternal death; if the dead are perished. we are left without hope; if we are left without hope, then we are of all men most pitiable. Who, among those who denied the resurrection, were ready for these severe consequences?

Verse 13

1Co 15:13

1 Corinthians 15:13

But if there is no resurrection of the dead, neither hath Christ been raised:—The two stand or fall together. The res­urrection of Christ is only the beginning of the general res­urrection. Jesus said to the Jews: “Marvel not at this: for the hour cometh, in which all that are in the tombs 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 judgment.” (John 5:28-29). When Jesus died on the cross: “The earth did quake; and the rocks were rent; and the tombs were opened; and many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his resurrection they entered into the holy city and appeared unto many.” (Matthew 27:51-53). That was the beginning of the resurrection, to be completed only when “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; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thessalonians 4:16-17).

Verse 14

1Co 15:14

1 Corinthians 15:14

and if Christ hath not been raised, then is our preaching vain,—The central truth and fundamental fact of their preach­ing was that Christ was raised from the dead; but if he had not been raised, their preaching was false.

your faith also is vain.—Their faith in Christ as the Son of God was based on the belief that God raised him from the dead. When the Jews asked a sign of Jesus he said unto them: “An evil and adulterous generation seeketh after a sign; and there shall no sign be given to it but the sign of Jonah the prophet; for as Jonah was three days and three nights in the belly of the whale; so shall the Son of man be three days and three nights in the heart of the earth.” (Matthew 12:39-40). That is, he should be buried and rise again; and Paul says he “was declared to be the Son of God with power, according to the spirit of holiness, by the resurrection from the dead.” (Romans 1:4). His resurrection was the foundation on which their faith rested, and if that was not true their faith was vain. The system could not be true unless Christ had been raised from the dead, as he said he would be; and to believe a false­hood could be of no use to any man.

Verse 15

1Co 15:15

1 Corinthians 15:15

Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dead are not raised.—If there be no resurrection, then Christ was not raised; and if Christ was not raised, the apostles bore false witness when they claimed to have seen him alive after his burial. They told a falsehood when it could bring no present good, but bring much suffer­ing, and finally death; and if false, there could be no hope of anything but infamy and shame. Yet if Christ was not raised the apostles bore false witness of God. To bear witness of God, or his words and deeds, so as to mislead men in their faith in and duty to God is a more heinous offense than to bear false witness of men. It is a grievous sin to bear false witness of men. It is a terrible sin against God and man to bear false witness of what God does and says, for it misleads men where eternal interests are at stake. Peter said to Ana­nias: “Thou hast not lied unto men, but unto God” (Acts 5:4), showing that it is a greater crime to lie to and of God than of man.

Verse 16

1Co 15:16

1 Corinthians 15:16

For if the dead are not raised, neither hath Christ been raised:—[This verse is repetition of verse 13, to emphasize the argument that faith in the resurrection rests on historic fact.] He insists that unless the dead do rise, then Christ did not rise. To raise him when no others would arise would be meaningless. If he did rise, then the dead must rise.

Verse 17

1Co 15:17

1 Corinthians 15:17

and if Christ hath not been raised, your faith is vain;—If Christ had not been raised from the dead, their faith in a risen Lord was false and vain.

ye are yet in your sins.—Without the resurrection of Christ, there is no forgiveness of sins. The resurrection is inter­woven with the whole scheme of redemption. It lies at the foundation of faith and forgiveness of sins, and without it a confession of faith in Christ is meaningless.

Verse 18

1Co 15:18

1 Corinthians 15:18

Then they also that are fallen asleep in Christ have per­ished.—Many had suffered and died with a living faith in Christ. Many had yielded up their life in testimony of their faith in Christ Jesus. All these had perished, suffered, and died, and are without hope or reward in the world to come; indeed, there is no world to come if Christ be not raised. His resurrection is the guarantee and hope of the future life.

Verse 19

1Co 15:19

1 Corinthians 15:19

If we have only hoped in Christ in this life, we are of all men most pitiable.—-If all we have done is merely having hoped in Christ in this life, if it is there to end, we are of all men most pitiable. We may gain an idea of what Paul suf­fered for Christ from his own account: “Are they ministers of Christ? (I speak as one beside himself) I more; in labors more abundantly, in prisons more abundantly, in stripes above measure, 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 have I been in the deep; in journeyings often, in perils of riv­ers, in perils of robbers, in perils from my countrymen, in per­ils from the Gentiles, in perils in the city, in perils in the wil­derness, in perils in the sea, in perils among false brethren; in labor and travail, in watchings often, in hunger and thirst, in fastings often, in cold and nakedness. Besides those things that are without, there is that which presseth upon me daily, anxiety for all the churches.” (2 Corinthians 11:23-28).

[It is not the fulfillment of the moral law which is here in question; no natural duty imposed on Paul a life of labors, privations, and sufferings of all kinds such as he accepted, and which should be accepted by all Christians in the service of Christ. The free choice of such a life can only be justified by the hope of the most excellent blessings and these blessings consist by no means of certain external pleasures granted by way of reward, but in the satisfaction of the noblest and most elevated wants of human nature, of the aspiration after holi­ness and life eternal. To see these blessings escape, where all inferior ones have been sacrificed to gain them—to have re­nounced earth for heaven, and instead of heaven to find perdi­tion, like sinners—would not this still be a sadder condition than that of worldly men who at least allow themselves on earth a comfortable life and the lawful pleasures which were in their reach? To the sufferings accumulated during this life there would come to be added the most cruel disappoint­ment after this life—no eternal life.]

Verse 20

1Co 15:20

1 Corinthians 15:20

But now hath Christ been raised from the dead,—None really denied the resurrection of Christ, but how meaningless and fruitless his resurrection would be without the resurrec­tion of others. His resurrection is not a solitary occurrence affecting only himself. [It is the resurrection of the head of a new humanity and pledge, therefore, of the resurrection of all the dead.]

the firstfruits of them that are asleep.—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. [There is marked suggestiveness in the term first fruits. It is taken from the ancient ceremony in Israel of waving the sheaf of first fruits of the ripening grain before the Lord. (Leviticus 23:9-11). The sheaf was at once the pledge and the sample of the entire harvest; it was a part of the har­vest to be gathered. Christ is the first fruits of all the sleep­ing saints in his resurrection. As certainly as he is risen, so certainly shall they rise, for he is the pledge and as­sured part of their resurrection. Our faith in the resurrection rests on the proved fact of Christ’s resurrection.]

Verses 20-23

1Co 15:20-23

BUT CHRIST HAS BEEN RAISED

1 Corinthians 15:20-23

1 Corinthians 15:20 But now - As the fact now stands. is Christ risen from the dead,--Christ has indeed been raised from the dead (NIV). The witnesses (1 Corinthians 15:4-7) are trustworthy. The resurrection of Christ is a fact that all Christians believe (Romans 10:9-10). The conclusion is inevitable: the apostles were true witnesses, their faith was valid, their sins had been forgiven, the dead are not eternally destroyed, there is hope for more than this life only, and there is no just cause for Christians to be pitied. and become the first-fruits - Not merely the first to be raised from the dead (cf. Luke 7:11-15; Luke 8:49-55; John 11:43-44), but the first of that which was to follow that is, He leads the way for all those who are to come after Him. This figure is taken from the offering of the first-fruit unto God in the OT (Exodus 23:19; Exodus 34:26; Leviticus 23:9-21; Numbers 15:17-21). When the first-fruit was devoted to God, it signified that the remainder was holy to man (Romans 11:16) - the first-fruit signified that the remainder was to follow. Thus Christ as the first-fruit of the dead certifies that the remainder of the dead will follow in the proper order the first-fruit is not different in kind from the remainder of the crop. His resurrection therefore assures the resurrection of all those who die in the faith. of them that slept.--The dead of 1 Corinthians 15:19, and in principle all the dead in Christ. While there will be a resurrection of all the dead, both the righteous and the unrighteous (John 5:28-29), Paul here considers only those who have died in faith died believing the gospel facts.

1 Corinthians 15:21 For since by one man came death, For since it was through a man that death resulted (Williams). Death here is different than in Romans 5:12 : there it is the penalty of sins; here it is physical death. As a result of Adam’s sin (which brought spiritual death or condemnation) he was barred from the tree of life, lest he should eat of it and live forever (Genesis 3:23-24). by man - Christ, who was raised to die no more. came also the resurrection of the dead. That the resurrection resulted (Williams). By the resurrection of Christ death has been conquered--that is, His resurrection assures that all will be raised. The resurrection of Christ will result in the resurrection of the dead just as the sin of Adam resulted in their death. Or as Barnes puts it, "The devil was introduced by one man; the recovery would be by another."

1 Corinthians 15:22 For as in Adam all die, - As a result of Adam’s sin all die physically because as descendants of him all are cut off from the tree of life.--even so in Christ shall all be made alive. So in Christ shall all be made to live (BV). The contrast is between what continues to result from Adam’s sin (physical death) and what will result from the resurrection of Christ (all shall be made to live). While both death and the resurrection are universal, it seems to me that "all" is limited here by the context to those who die in Christ. This teaches that the fall made physical death, not sin and its penalty, hereditary. Barnes states the truth precisely: "This passage has been often adduced to prove that all mankind became sinful in Adam, or in virtue of a covenant trans­ action with him; and that they are subjected to spiritual death as a punishment for his sins. But, whatever may be the truth on that subject, it is clear that this passage does not relate to it, and should not be adduced as a proof text."

1 Corinthians 15:23 But every man in his own order: Each in his own group. There are two groups in the resurrection: the first is Christ and the second are those who belong to Him. That is to say the harvest is followed by the first-fruit. Christ the firstfruits;--See v. 20. afterward they that are Christ’s at his coming. Then His own at His coming (BV). While there is no question among Bible believers that both the good and the bad will be raised at the same time (Daniel 12:2; John 5:28-29), this shows positively that Paul has in view only the righteous dead. Because he speaks only of the resurrection of the saints does not mean that he excludes the wicked from the resurrection. It is simply not in his purpose to discuss them in this context.

Verse 21

1Co 15:21

1 Corinthians 15:21

For since by man came death, by man came also the res­urrection of the dead.—The resurrection of all as naturally follows the resurrection of Jesus Christ as the death of all fol­lows the sin and death of Adam. By Adam’s sin death came upon him; so all inherited his mortal, dying body. So as Christ by his obedience triumphed over death and was raised from the dead to die no more, so all the world through Christ will be raised from the dead. The world of mankind will be raised, no more to live a fleshly life or to die a fleshly death— “they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of judgment.” (John 5:28).

Verse 22

1Co 15:22

1 Corinthians 15:22

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

Verse 23

1Co 15:23

1 Corinthians 15:23

But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming.—They will not all be raised at one time. Christ came forth as the first fruits. When Christ died on the cross, many of the graves were opened, and “many bodies of the saints that had fallen asleep were raised; and coming forth out of the tombs after his res­urrection they entered into the holy city and appeared unto many.” (Matthew 27:52). Those who accept Christ, put him on, live in him, “shall rise first; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thessalonians 4:16-17). The wicked shall afterward be raised: “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). “And death and Hades were cast into the lake of fire. This is the second death, even the lake of fire. And if any was not found written in the book of life, he was cast into the lake of fire.” (Revelation 20:14-15).

Verse 24

1Co 15:24

1 Corinthians 15:24

Then cometh the end,—The consummation of the gospel dispensation or state of things, which will open the new and eternal period.

when he shall deliver up the kingdom to God, even the Father;—The mission of Jesus Christ on earth was to redeem and rescue the world from the rule of the evil one, to whom it had been surrendered by the first Adam, and deliver it up to God, even the Father.

when he shall have abolished all rule and all authority and power.—Everything that is in the world, that exercises rule, authority, or power, save as it comes directly from God, and is used under his direction, to promote his rule and dominion, is an enemy of God and of his Son Jesus Christ, and must be de­stroyed by the rule and dominion of the Son before the king­dom and dominion of the world can be delivered up to the Father. Jesus Christ came into the world to rescue it from the evil one, and to destroy everything that exerts power or authority or dominion on the earth, and to establish the king­dom of God on earth. When that work is done every one will render homage and obedience to God. Then, and only then, will peace and harmony and good will dwell among men, and every being in the universe will realize that his happiness will be promoted, by promoting the happiness of every other being, and all guided by one law will work in unison and har­mony to the promotion of the glory of God and the good of men. Before the consummation can come every plant not planted of God shall be rooted up. (Matthew 15:13). Every in­stitution or organization of earth that exerts rule or authority or power must be destroyed. This earth in the material, moral and spiritual world must become again a garden of God’s own planting. Not a brier, or thistle, or thorn can grow in the material, moral, or spiritual world. Only those plants planted by the Father’s hand and nurtured by his love will grow in that redeemed and rescued Eden of God.

Verses 24-28

1Co 15:24-28

DEATH WILL BE DESTROYED

1 Corinthians 15:24-28

1 Corinthians 15:24 Then - At the coming of Christ (1 Corinthians 15:23), cometh the end, - The absolute end of the present system (cf. 2 Peter 3:10-12), The order in view here is: Christ raised from the dead; the second coming of Christ, the general resurrection, then the end. The point is that if there is no resurrection then there could be no consummation, no delivering the kingdom back to God. when he shall have delivered up the kingdom to God, - When the present system (Christianity, the church, or the realm over which the Lord now reigns from His throne in heaven) shall have served its purpose He shall deliver it back to God as mission accomplished. It should be easily observed by anyone who has a smattering of understanding of plain language that the Lord is coming again to deliver the kingdom, not to establish it (as the premillenialists contend). The fact Christ established His kingdom at His first coming (e.g., Matthew 3:1-2; Matthew 16:16-19; Colossians 1:13) but men have failed to recognize it, just as the Jews failed to recognize Christ as their promised messiah. It appears in the NT under different designations, such as the church (Ephesians 1:22-23), the family of God (Galatians 3:21; Ephesians 3:14-15), the house of God (1 Timothy 3:15), the temple (1 Corinthians 3:16-17), the blood purchased (Acts 20:28), and the kingdom, but every designation has reference to the called out people of God, over which the Lord reigns supreme. That the church and the kingdom are the same is clearly seen by the following: (1) All OT prophecies foretold the coming of the kingdom (Isaiah 2:2-4; Isaiah 9:6-7; Daniel 2:44) but in fulfillment the church came (Acts 2; Ephesians 3:10-11; Ephesians 5:20-30). Whatever Christ established is that which the prophets foretold. They foretold the kingdom; He established the church. (2) The kingdom was to begin at Jerusalem in the last days and the law (new covenant) was to be preached from its beginning (Isaiah 2:2-4; Micah 4:1-2). The Lord’s church was established at Jerusalem (Acts 2) in the last days (Acts 2:16-17) and the gospel, be­ ginning there, was preached to the world (Colossians 1:6; Colossians 1:23). (3) The Lord’s Supper was to be in the kingdom (Luke 22:16; Mark 14:25; Matthew 26:29). But the Lord’s Supper is in the church (1 Corinthians 11:23-24; Acts 2:42; Acts 20:7). (4) Jesus promised to build His church but He gave Peter the keys to the kingdom (Matthew 16:16-19). (5) When one is born again he enters the kingdom (John 3:5) and is added to the church (Acts 2:47). When the NT system is called the kingdom it is simply emphasizing the reign of Christ in the hearts and minds of His people. This is the kingdom, the reign, that Christ will deliver up to God at His second coming (Revelation 11:15 and the notes there). even the Father; - The Father (RSV), that is, God the Father. when he shall have put down all rule and all authority and power. - All forms of ruling powers which stand in opposition to Christ and His cause, whether worldly or infernal.

1 Corinthians 15:25 For he must reign, - It is necessary for Him to continue His pres­ ent reign as King of kings and Lord oflords (1 Timothy 6:15; Revelation 17:14; Revelation 19:16) until the end (v. 24). Or, which is to say the same thing, till he hath put all enemies under his feet. - Alluding to Psalms 110:1 (see also Ephesians 1:20-22). He will retain the kingdom (the present reign over His people, Luke 1:33) until all foes are brought into absolute subjection (or abolished as in v. 24), and then, as is stated in v. 24, He will transfer it back to God, that God may be all in all (1 Corinthians 15:28). The fact that He must retain the reign until His second coming necessarily implies that He is now King over His kingdom, not an earthly but a spiritual kingdom (John 18:36).

1 Corinthians 15:26 The last enemy that shall be destroyed is death. Death is the last enemy to be stopped (Williams). Following the destruction of the other enemies (v. 25) death will then be abolished. There are two aspects of this destruction: (1) Death will cease its rampage - there will be no more dying (Revelation 21:3-4). (2) The dead will be raised - death will lose its hold upon all those in the grave (John 5:28-29). Because it will lose its hold on every victim, death will of necessity be destroyed. The point is clear: the resurrection (the general resurrection which will occur at the second coming of Christ) will free us from our most dreadful foe. Victory is ours! Or as I wrote in the concluding stanza of the last poem I tried to write (now many years ago):

So we each have a rendezvous – an appointment to meet,

A resurrection of body, and with a judgment seat.

Then with the saints the song of the triumphant we will sing,

"0 Grave, where’s thy victory? 0 Death, where’s thy sting?"

And then it will be as the Bible’s revealed,

The last enemy’s destroyed and destiny sealed!

And there’s no death

For death will be dead!

1 Corinthians 15:27 For he - God the Father. hath put all things under his feet. God put everything under subjection to Christ. This is quoted from Psalms 8:6 where it applies to man in general in relation to creation. Paul appropriates the statement and applies it to Christ, in whom it is extended far beyond its application to man. The point here is that death must be subdued (1 Corinthians 15:26) because God has put everything under subjection to Christ. But when he saith all things are put under him, - When God says (in Psalms 8:6) "Everything has been put into subjection to him" (Williams). it is manifest - Clearly evident. This limitation seems obvious but Paul evidently wished to forestall those who might conclude otherwise. that he is excepted,--God the Father is excluded from the all things. which did put all things under him.--He who subjected all things to Christ did not include Himself in the all things.

1 Corinthians 15:28 And when all things shall be subdued unto him, - When everything has been subjected, including death, the last enemy (v. 26), which will be abolished by the resurrection. then shall the Son - Christ, in all His functions and relationships as Son in the Christian religion. also himseH be subject unto him that put all things under him, - Shall subject Himself to the One whom all obey (BV). While this statement probably defies complete human comprehension, it most certainly involves the facts that Christ will cast Himself and all His victories at the throne of God, will cease the role assigned to Him in the New Testament system (Christianity will then have served its purpose in full), and will be merged with God, probably as He was from all eternity. As I understand it, this means that the Christian system, the final dispensation God has provided for sinful man on this earth, will be delivered up as a completed effort and will thus cease its function under Christ as its divine head. that God may be all in all.--That God (probably meaning the Godhead, Father, Son, and Holy Spirit, all functioning as one) may be supreme and sovereign over all. This does not mean that Christ will become inferior to the Father (that is, that He will surrender His Godhood), but that His function as the Son in the Christian system, all that He now is to the scheme of human redemption, will be brought to an end - will cease because it will have served God’s eternal purpose, that is, its final object will have been attained.

Verse 25

1Co 15:25

1 Corinthians 15:25

For he must reign, till he hath put all his enemies under his feet.—Jesus Christ must rule and reign here on earth till he has put down and destroyed all powers and dominions of earth. Everything exercising rule and authority and dominion under the evil one is an enemy of God, and Jesus Christ must reign until all have been destroyed. He reigns in his church; and his church is his kingdom established by God, which “shall break in pieces and consume all these kingdoms, and it shall stand for ever.” (Daniel 2:44). All the kingdoms, and institutions on earth shall be broken in pieces and destroyed, then shall he deliver up to God his redeemed kingdom, out of which everything built up under the dominion of the devil has been destroyed.

Since Christ’s mission—the mission of his kingdom—is to put down and destroy all these kingdoms, and to destroy ev­erything that exercises rule, authority, or power on earth, how can the servants of Christ and the subjects of his kingdom enter into, strengthen, and build up that which Christ and his kingdom are commissioned to destroy?

Verse 26

1Co 15:26

1 Corinthians 15:26

The last enemy that shall be abolished is death.—Death came as a result of sin and is an enemy of God and man. While resulting from sin, it serves as a boundary line for sin, beyond which no active rebellion can go. So long as man sins he must die; but when all sin and rebellion shall have been destroyed, then death as the last enemy shall be abolished While Jesus conquered death, he still permits it to reign as a punishment and restrainer of sin. But when sin and rebellion shall have ceased, and all the institutions that have grown up out of the rebellion of man shall have been destroyed, then death itself, the last surviving enemy, will be destroyed, and the kingdom will be delivered up to the Father, with no enemy to oppose his rule and reign.

Verse 27

1Co 15:27

1 Corinthians 15:27

For, He put all things in subjection under his feet.— These words are found in Psalms 8:6, and relate to man in general at the time of his creation (Genesis 1:28-30); but as the destiny of man thus declared is not realized, because of his fall, in any one save in the person of the Son of man, it is here applied to him as representative of man in his highest state. (See also Ephesians 1:22; Hebrews 2:5-9).

But when he saith, All things are put in subjection, it is evi­dent that he is excepted who did subject all things unto him. —God did not place himself under Jesus. He is excepted when he said he put all things under him.

Verse 28

1Co 15:28

1 Corinthians 15:28

And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.—Jesus came to bring all things under subjection to himself. He established a kingdom and put in operation forces that will break down all rebellion against God and will bring all things into subjection unto himself as ruler. This he is doing through his kingdom. When the work of bringing them into subjection has been completed, he will be subject to God who put all things under his feet, that God may be the only ruler in the universe. All things in all places will honor and obey him.

Verse 29

1Co 15:29

BAPTISM FOR THE DEAD

1Co 15:29

1 Corinthians 15:29 Else Otherwise (Williams). what shall they do If it is otherwise what shall they do who teach that there is no resurrection. In my judgment the change in person of the pronouns is of the utmost significance in a proper understanding of this difficult passage. Paul uses the first person when he means himself, himself and the other apostles, or himself and the Christians to whom he is writing. But here he abruptly changes to the third person, obviously meaning some who fell outside the first groups. Just who they were we have no means of knowing, but in all probability they were the false teachers who had taught some of the Corinthians the no-resurrection doctrine (v. 12). This strong­ ly indicates that no Christians, at least not at Corinth, had fallen into the error of practicing baptism for the dead. which are baptized I see no reason to seek for a meaning of baptism here other than literal immersion in water. for the dead, - Baptized by proxy in order to bestow some benefit upon those who were dead. Unquestionably this is one of the most difficult expressions in all of Paul’s epistles to explain, if not in all the Bible. It has been subjected to scores of explanations (Willis says he has read 40 different ones) for nearly 2000 years and still there is no con census among believers as to its true mean­ ing. This being the case, one would be worse than an egotist to claim that he has all the answers. But it seems to me that the most natural meaning, while not free of difficulties, is to take it at face value and say that Paul spoke of an actual practice among those who denied the resurrection, a practice which by the very nature of Christianity would have been rejected by faithful Christians and thus one that needed no refutation or repudiation by Paul to the church at Corinth. If this is the case, Paul takes a false practice of the false teachers to show them the inconsistency of their theory of no resurrection. They had denied the resurrection (and consequently must concede that the dead had perished, 1 Corinthians 15:17-18) but at the same time were practicing baptism for (in order to benefit) dead peo­ ple (who, if their theory was right, were completely destroyed, never to be heard from again). Or to say it another way, he takes one of their practices (though false it was) and refutes their false theory about the resurrection. That is, he shows that their practice is inconsistent with their doctrine. To illustrate this method we might construct a parallel: sometimes those who teach non-violence will violently attack others in an effort to enforce non-violence. When this is the case, we could paraphrase Paul’s words by asking, "Else what shall they do who violently attack others in order to end violence, if non-violence is their method? Why then are they using violence?" if the dead rise not at all? - If the dead are not raised, nothing could possibly benefit them. why are they then baptized for the dead? - There would have been no way they could have answered this question without surrendering their doctrine of no resurrection. And this is the very point Paul sought to make. It was not his aim to show the uselessness of proxy baptism. All who have even an elementary knowledge of the Christian system know that it is a personal religion, one in which faith and action of one cannot be transferred to the account of another. Every man stands or falls on his own faith and obedience. Every man will be judged by his own works (2 Corinthians 5:10), not by what another has done (except in the case of Christ). Furthermore, when one dies his destiny is sealed. Nothing can change that. How then could the baptism of a living person benefit a dead person, even with the resurrection a fact? It cannot. And the question is even more forceful if the dead are perished, destroyed so as never to have any benefit from any source whatsoever. I have thus concluded that Paul refutes a false doctrine with a false practice.

A few questions might be in order here so as to expand on some of the more difficult areas: (1) Does the view here expressed (that is, ad­ mitting that some did practice baptism for the dead) give the Mormons an ad­ vantage? No. This is true basically because their authority for vicarious baptism does not rest on this or any other NT passage but upon their supposed new revelations. But besides that, we should seek the truth of a passage regardless of the advantage it may give to anyone. What right do we have to misinterpret a passage in order to give us an advantage over false theories? Truth is truth, and that is what we should all seek (Proverbs 23:23). (2) Nearly everyone admits that this is a difficult passage. What is its most difficult aspect as pertaining to your exegesis? Undoubtedly the fact that Paul uses a false practice (without directly refuting it) by which to prove a true doctrine. And, too, there is the fact that no record exists of anyone practicing baptism for the dead at this early date, except this verse. The practice that we know about later seems to have grown up as the results of a misinterpretation of this passage rather than the other way around. (3) Is Paul’s failure to condemn the practice not a tacit approval of it? No. First, the purpose of mentioning baptism for the dead was to show the absurdity of their denial of the resurrection, not to refute an unscriptural practice. Second, he addressed the church by using those outside of the church who were already proven wrong by their denial of the resurrection. The context has already proven them wrong. Third, it seems to me that if Paul had refuted their practice his argument, designed to show the inconsistency between their practice and theory, would have been greatly weakened in their minds (it would not have been weakened but it would have in their minds). (4) What alternative explanation seems most likely in the event one cannot in good conscience accept your exegesis? That one which says that the dead ones are the dead to sin. That is, in order to become a Christian one must die to sin. Baptism is for those who are thus dead. All, therefore, who are Scripturally baptized are baptized for the dead (the dead to sin). If this view is adopted, then Romans 6:3-4 serves as a divine commentary on this verse. This makes it rather appealing (at least to me). But it has two objections that I cannot overcome: (1) it mixes a figurative death (in a chapter wholly concerned with physical death and the resurrection from it) with a literal resurrection. (2) The verse itself affirms they do something for the benefit of others, not for their own benefit.

Verse 30

1Co 15:30

1 Corinthians 15:30

why do we also stand in jeopardy every hour?—It was in view of this condition after death that made Paul stand in jeopardy of life every hour. [He had no other object in en­countering so many dangers than to make known the gospel which looked forward to the glorious future state; but if there is no resurrection, and therefore no life beyond death, his ex­posure of himself to so great danger in proclaiming it was in­finite folly. For he thus risked at the same moment both the present life and the life to come. The best comment on this passage is found in 2 Corinthians 11:23-28.]

Verses 30-32

1Co 15:30-32

STANDING IN JEOPARDY

1 Corinthians 15:30-32

1 Corinthians 15:30 And why stand we - Why are we also (NASV). The pronoun is now shifted back to the first person, meaning Paul, the other apostles, and their associates, away from the false teachers who were outside the Corinthian church. This again shows the contrast between the "we" and "they." in jeopardy - Ex­ posed to grave danger or great peril. every hour? - Constantly or all the time. He was rarely if ever completely out of danger from the time of his conversion until he was beheaded at Rome for preaching the Christian faith (ct. 2 Corinthians 1:8-11; 2 Corinthians 11:23-28; 2 Timothy 4:6-8). Simply stated, this is another argument (in addition to that on baptism for the dead, v. 29) favoring the resurrection, which says, "All our labors, perils, and sufferings to preach the gospel is in vain if there is no resurrection. If death ends all, it is senseless to sacrifice so much to preach the gospel and we are foolishly putting our lives on the line for nothing." All effort to save souls (including our own) is for naught if there is no resurrection from the dead.

1 Corinthians 15:31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. I must confess that this is the most obscure text I have yet encountered in the KJV. As it stands I can make no sense out of it. The order of the Greek is followed more closely by Moffett: "Not a day but I am at death’s door! I swear it by my pride in you, brothers, through Jesus Christ our Lord." Goodspeed may have more accurately captured its thrust: "By the very pride I take in you, brothers, through our union with Christ Jesus our Lord, I face death every day." At any rate, the point that is in harmony with the con­ text is that Paul faced the peril of death every day (cf. Romans 8:36) by his glory­ ing (boasting) in them because they were in Christ as a result of him preaching to them the gospel (which included as one of its cardinal facts the resurrection of Christ). Why such risk if there is no resurrection?

1 Corinthians 15:32 If after the manner of men - Speaking as men who have no higher reason or motive than the applause and worldly rewards that are given in the affairs of men, which would certainly be the case if there is no life after this one. I have fought with beasts at Ephesus, - Fought the good fight of faith (1 Timothy 6:12) in the presence of ferocious men (cf. Acts 19:21-41, which occurred after he wrote this but is an illustration of what he endured) whose conduct toward him was beastly. It is not likely that, since he was a Roman citizen (Acts 22:25-28), he had literally fought with beasts in the arena (although that is a distinct possibility). I thus take the expression figuratively, meaning the severity which he suffered at the hands of cruel men. what advantageth it me, - What does it profit me (ASV)? That is, what would be his reward? if the dead rise not? - If there was nothing beyond the present there could be no rewards for his sacrifices. let us ear and drink; for tomorrow we die.--Let us eat and drink; for tomorrow we die.---Quoted from Isaiah 22:13 where the Lord had called Israel to repentance (weeping and mourning because of the prevailing condition) but instead they were rejoicing (living by the philosophy of the flesh rather than the directions of the Spirit, cf. Galatians 5:19-23). They were living as men live who know not God and seek no eternal reward. But why not live after the manner of men if there is nothing beyond this life? If there is no resurrection, all is lost anyway at death.

Verse 31

1Co 15:31

1 Corinthians 15:31

I protest by that glorying in you, brethren, which I have in Christ Jesus our Lord,—He gloried in them as his children in Christ, and, in spite of their many defects, they were very precious to him. The very joy and gratitude worked by his thought of them recalls the peril he had endured for their salvation.

I die daily.—To die daily incurred the danger of death. [This is a vivid picture of his constant danger. Not that each day he actually dies, but that the process of death is ever going on; as though the executioner was already at work put­ting him to death.]

Verse 32

1Co 15:32

1 Corinthians 15:32

If after the manner of men I fought with beasts at Ephe­sus,—[These words describe the deadly enemies encountered by Paul during his long sojourn in Ephesus. They are a terri­ble picture of the perils which culminated not only in Ephesus but in every place where he proclaimed the gospel. He was surrounded by men thirsty for his blood, men against whose fury he was as powerless to defend himself as were the cap­tives thrown to the wild beasts in the amphitheatre. (Acts 13:50; Acts 14:19; Acts 16:22; Acts 17:5; Acts 18:23; 2 Timothy 4:17).] what doth it profit me?—If this voluntary exposure to deadly peril be from worldly motives common to men, what is the worldly gain to be derived from it? No such gain can be conceived. Consequently, his self-exposure was because he believed in a life beyond death.

If the dead are not raised, let us eat and drink, for tomor­row we die.—[The conclusion given here is a quotation from Isaiah 22:13, where it is given as the sensualistic cry of the people of Jerusalem under the judgment of Jehovah, which moved them to recklessness instead of repentance. These words are not quoted as having any original reference to the subject of the resurrection, but as language appropriately ex­pressing the idea that, if there is no future state, it is vain and foolish to subject ourselves to trials and privations here. We should the rather make the most of this life; enjoy all the comforts we can; and make pleasure our chief good rather than look for happiness in the future state. This is the lan­guage of the great mass of mankind today. They look to no future state; they, therefore, give themselves up to unrestained enjoyment in this life.]

Verse 33

1Co 15:33

1 Corinthians 15:33

Be not deceived:—[Do not be led astray by such spe­cious maxims. They can only arise from that too great famil­iarity with the heathen against whom he had already put them on guard.]

Evil companionships corrupt good morals.—It is contact, association with evil, that is declared to be corrupting. This is a fact of common experience. [It is only when Christians associate with the wicked with the express desire and purpose to do them good that they can rely on the protection of God to preserve them from contamination.]

Verses 33-34

1Co 15:33-34

EVIL ASSOCIATION

1 Corinthians 15:33-34

1 Corinthians 15:33 Be not deceived: Do not continue to be misled by such foolish philosophies as "Eat and drink; for tomorrow ye die" (v. 32). evil com· munications Evil companionships (ASV) or bad company (NIV). He has in view the bad association with those who deny the resurrection and live only after the manner of men (1 Corinthians 15:32), that is, they live as men who have no higher aim, purpose, or hope than to satisfy the flesh and let death end all. This also shows the power and danger of false doctrines. One cannot long associate with evil departures from the truth and remain true and faithful to the Lord. While faith is planted in the human heart by the sowing of the seed (the word of God, Luke 8:11; Romans 10:17), it must be cultivated to grow and produce. False doc­ trines may daily try to choke it out. Thus we must constantly be on guard to weed out all false teaching. As we have already observed (1 Corinthians 15:5-8), true faith is the results of believing true testimony (the word of God). The belief of false testimony (any testimony that runs counter to that which is inspired) will corrupt faith, and a corrupt faith will lead to a corrupt life. Jesus warned, "Take heed what ye hear" (Mark 4:24) and "Take heed how ye hear" (Luke 8:18). corrupt good manners. -- Corrupt good morals (ASV) or is the ruin of good character (Moffett). While the context limits this to the association with false teachers and teaching (especially pertaining to the resurrection), the principle is true with all evil. If one lives with swine he will eventually learn to live on slop. The association with evil men or evil things will inevitably lead to evil practices. The more a man is in company with the world the less he is with Christ.

1 Corinthians 15:34 Awake Arouse from your spiritual stupor. to righteousness,­ As you ought (NASV). Awake to a more fitting manner of doctrine and life. Righteousness, or that which is fitting, is here set in contrast with sin. Hence, to return to a righteous way of life. The Corinthians had been in a moral stupor because of the false teaching concerning the resurrection (v. 32). They are urged to return to soberness from their intoxication with erroneous doctrine and do right - do what they ought to do. and sin not; And stop sinning (Goodspeed). Cease to live under the philosophies and rules of men who deny all future rewards and return to God’s way, that which is revealed in the gospel (Romans 1:17). for some have not the knowledge of God: - For there are some who are ignorant of God (NIV). That is, they are ignorant of God’s will, God’s power (to raise the dead), and God’s righteousness (Romans 10:1-4). I speak this to your shame. - When one has the ability and the opportunity to know God, know His will, and does not take advantage of it, his ignorance is a disgraceful thing. Thus Paul wrote these things to bring them to a recognition of their shameful state.

Verse 34

1Co 15:34

1 Corinthians 15:34

Awake to soberness righteously,—These words imply that the denial of the resurrection was already producing im­moral results; and the appeal is to arouse them, as from a state of drunkenness, to prompt action to shake off the delu­sion under which they were lying as to their security. [The denial of such a doctrine as the resurrection was in Christians not only a matter of opinion but of unrighteousness. Right­eousness embraces not only our duty to men but to God; and since he has revealed to us certain unspeakably great benefits which he intends to confer upon us, it is our duty to meet his loving offers with grateful acknowledgment. If we do not we are ungrateful and unrighteous.]

and sin not;—[The awakening to righteousness must be followed up by a continuous effort to live a righteous life.]

for some have no knowledge of God: I speak this to move you to shame.—[Their culpable ignorance of Paul was at the root of their disbelief of the resurrection; and Paul assigns this as the strongest reason for awakening out of spiritual leth­argy which led them to associate with those who denied that God would raise the dead. And the object of all that he was saying was to excite them to shame for having some in their fellowship who denied the resurrection.]

Verse 35

1Co 15:35

1 Corinthians 15:35

But some one will say, How are the dead raised?—Some troubled themselves to know how the dead are raised. [The objection was urged that, though the historical testimony and natural fitness are in favor of believing that Christ rose from the dead as an earnest that we shall be raised, is our bodily resurrection possible, can we conceive such a thing? We cannot be expected to believe what is impossible and inconceiv­able.]

and with what manner of body do they come?—Are they raised up in the same bodies as those in which they lived here, or, if not, what are the properties of the bodies in which they are raised?

Verse 36

1Co 15:36

1 Corinthians 15:36

Thou foolish one,—The one who involves himself in such needless difficulties he calls a foolish one.

that which thou thyself sowest is not quickened except it die:—He illustrates the resurrection by the analogy of the grain. As long as the grain remains in the bin, it is a dead thing—there is a germ of life in it, but that is to all appear­ance as if it did not exist. It can only start into life by being buried in the earth, and the whole body of the seed thus bur­ied decays and becomes food for the life germ which cannot be seen till it has attained some size by having received nour­ishment from the decayed seed, and by this principle of life gathers the matter in a body as suits its wants; so that here is the great mystery of nature, patent on all sides of us, and the beginning of a new life from a dead seed.

[This, of course, is only an analogy, and an analogy is not a proof; for the proof of the resurrection is historical. It is the resurrection of Jesus Christ, who during his life displayed su­pernatural power and wisdom, and whose resurrection was proclaimed by men who lost every worldly advantage and ex­posed themselves to death daily, because they asserted its truth. This, in the apostle’s view, was the proof of the res­urrection, but when men asked, How are the dead raised up? as if it were an impossible thing, then he used the analogy of the seed and the plant. How the plant is actually developed from the seed is as great a mystery as the resurrection—not, of course, as great a thing—but as great a mystery, as inexpli­cable, as unsearchable. And the unbeliever who says that it is produced by a law of nature only introduces a still greater mystery—the mystery of laws not imposed by any intelligent being, but acting no one knows how—blindly, unintelligently, though they require the brightest intellects of the human fam­ily to describe or measure their action.]

Verse 37

1Co 15:37

1 Corinthians 15:37

and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind;—The naked grain is sown, not the body that shall be.

Verse 38

1Co 15:38

1 Corinthians 15:38

but God giveth it a body even as it pleased him, and to each seed a body of its own.—Neither the seed itself, nor the sower, provides the new body; but it is God who gives it a body as it pleases him. He does not deal with each case sepa­rately, just as he pleases at the moment, but according to fixed laws, just as it pleased him when the world was created and regulated. (Genesis 1:11-12). [The development of any plant from a seed is a deep mystery, and still more mysterious is that uniform action of God, by which each seed develops not into any plant, but into the plant which God has ap­pointed from the first; so that, as far as we can see, not only is there an infinite variety of seeds, but an infinite variety of prin­ciples of life. There is a particular character of life in the grain of wheat, and a different one in the grain of barley, and they never interchange. This is introduced because he meant not merely life out of the dead seed, but a particular form of life from each seed. Therefore to every human being God will give a proper resurrection body. There shall be a fitness or appropriateness of the new body of the character of him who is raised.]

Verse 39

1Co 15:39

1 Corinthians 15:39

All flesh is not the same flesh: but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fishes.—All flesh is no more the same flesh than all grains are the same grain. Man, beasts, birds, and fish are all different kinds of flesh. [The beast has a body which fits it for life on the earth, the bird for life in the air, and the fish for life in the water. If God from animal tissue can produce such a variety of forms of life, he certainly can, with his wisdom and inexhaustible resources, raise a body for the saints, perfectly adapted to the faculties of their minds, and to the new world in which they are to live.]

Verses 39-50

1Co 15:39-50

THE KIND OF BODY RAISED

1 Corinthians 15:39-50

1 Corinthians 15:39 All flesh Used synonymOUsly with body as in 1 Corinthians 15:38; 1 Corinthians 15:40. Or as Vincent says, "Flesh is the body of the earthly, living being, including the bodily form." is not the same flesh: This explains the final statement in v. 38. Just as there are varieties of seed, each having its own form, there are different kinds of bodies, each made by God to fill the particular need of the individual. There is a vast difference in the individuality of each one, man, beast, fish, and fowl. Paul’s point is to show that even though there is a change in the elements of the body at the resurrection, there is no change in the individual. but there is oue kind of flesh of men, - Man is given a body to fill his needs. So it is with every other living creature. another flesh of beasts, another of fishes, and another of birds. All have bodies adapted to survive in the environment where they live.

1 Corinthians 15:40 There are also celestial bodies, Heavenly bodies or bodies fitted for heavenly beings. The exact composition of heavenly bodies is not now known to us (1 John 3:2), but it is enough to know that, having prepared us for a place by His death and resurrection, our blessed Lord is now gone to prepare for us a place. The new body will be gloriously suited for the new place. I think that large number of commentators who see this as the material heavenly bodies, the sun, moon, and stars as in v. 41, totally miss the point. First, the context strongly favors resurrected bodies. The whole section (1 Corinthians 15:39-50) is given in response to the inquiry, "With what body will we be raised?" (v. 35). The answer is a heavenly body, one that is gloriously fitted for heavenly beings. Second, the heavenly body (which we shall have in the resurrection) is in an­ tithesis to the earthly body (which we now have). The sun, moon, and stars offer no antithesis to earthly bodies. and bodies terrestrial: - Earthly bodies, the bodies in which we now tabernacle. but the glory - The splendor, the beauty, the magnificence, and the proper form to serve the needs of the individual in glory. of the celestial is one, and the glory of the terrestrial is another. - The heavenly body is designed and fitted for the spiritual world just as the fleshly body is designed and fitted for this world.

1 Corinthians 15:41 There is one glory of the sun, - The sun is glorious in one way (BV), that is, it has its own beauty, splendor, and purpose. and another glory of the moon, and another glory of the stars: - The glory of any created thing is to fill the purpose for which it was made. The sun was made for one purpose (Genesis 1:14-15), the moon for another, and the stars for still another. But each was made to fill a divine purpose and each is glorious in its own way when that purpose is served. for one star differeth from another star in glory. Every star has its own function, some shining with brighter splendor than others.

1 Corinthians 15:42 So also is the resurrection of the dead. --So will it be with the resurrection of the dead (NIV). The aim here is to show the reasonableness of a bodily resurrection when the body raised is different from the body planted ­ different in composition but not in person. The body raised will be fitted for heaven; the present body is fitted for earth. Each is glorious in its place and for its purpose. It The physical body. is sown Planted or buried. in corruption; Is perishable (RSV). A body that is subject to death and decay, one that will decompose and return to the elements from which it was made (Genesis 3:19). But not so with the resurrection body: it is raised in incorruption: ­ Raised immortal, not liable to death and decay. The former finds its glory in dying (d. vv. 36-38); the latter in living.

1 Corinthians 15:43 It is sown in dishonour;--It is sown in humiliation (Williams), in glorious (Moffett), or in shame. In Philippians 3:21 Paul called:" the mortal body vile or as the ASV translates it, "the body of our humiliation." The RSV renders it, "our lowly body." It is humbled (or embarrassed) by the indignities of disease and death, from which it cannot escape. it is raised in glory: - Raised in splendor (Goodspeed) or in dignity, without being subject to the humiliation of death. It is raised a son of the resurrection (Luke 20:36) to shine as the brightness of the firmament (Daniel 12:3), raised to die no more. it is sown in weakness;--Sown powerless to escape decay. it is raised in power: It is raised strong (Beck) because it has won a powerful victory over death (1 Corinthians 15:55-57), as well as every other weakness that characterizes the physical body.

1 Corinthians 15:44 It is sown a natural body; A physical body, one that is mortal and earthly in nature (v. 41) and subject to corruption (v. 42), dishonor (v. 43), and weakness (v. 43). it is raised a spiritual body_ A heavenly body (v. 40), incorruptible (v. 42), glorious (v. 43), and powerful (v 43), a body which is capable of adapting to and filling the needs of the individual in the world to come. There is a natural body, - If there is a natural body (ASV). A textual variant. The ASV is more likely the true reading. That there is a natural body cannot be questioned by any sane person, but if there is a natural body what follows is certain: and there is a spiritual body_ - There is also a spiritual body (ASV). If there is a physical body, adapted to the physical world, then there is also a spiritual body, adapted to the spiritual realm. We may not be able to fully comprehend the connection between the natural and spiritual body, but we can understand Paul’s illustration of the seed. According to him, the natural body relates to the spiritual body as a seed relates to the grain that is produced from it. The earthly body that is planted results in the heavenly body that is raised. But regardless of which body one may possess, the person remains the same. The body is changed but the identity of the individual is not.

1 Corinthians 15:45 And so it is written, That is what the Bible says (Beck) Genesis 2:7. Only the first part of the v. is a quotation; that last part is added by Paul. The first man Adam was made a living soul; - Adam was made a living being with a natural body (v. 44), the kind that fitted him for earthly existence but which was subject to death and decay. the last Adam - Christ. was made a quickening spirit. - Became a life-giving spirit (ASV). Just as the descendants of Adam receive from him a natural body which fits them to life on earth, the followers of Christ will receive from him a spiritual body which will fit them for heaven.

1 Corinthians 15:46 Howbeit that was not first which is spiritual, - The spiritual did not come first (NIV) but that which is natural; - The physical. and afterward that which is spiritual. - That is, Adam came before Christ (v. 45). Just so, we first live in the physical body, which is adapted for earthly living, and graduate from that to the spiritual body, the one that will be adapted for the world to come. This is the due order, as can be observed in other things as well: the law (engraved on tables of stone -the physical, 2 Corinthians 3:6-17) came before the gospel (engraved on the heart - the spiritual, Hebrews 8:6-13); the earthly kingdom of Israel came before the spiritual kingdom of Christ (John 18:36); the natural birth comes before the new (spiritual) birth (John 3:5).

1 Corinthians 15:47 The first man - Adam, and by analogy our physical bodies. is of the earth, earthy: - Was of the dust of the earth (NIV). His body was made from the dust (Genesis 2:7; Genesis 3:19), bound to the earth, and fitted for earthly existence. This is a good explanation of previous expressions used for the physical body, terrestrial (1 Corinthians 15:40), corruption (1 Corinthians 15:42), dishonor (1 Corinthians 15:43), weakness (1 Corinthians 15:43), natural (1 Corinthians 15:44; 1 Corinthians 15:46), and made a living soul (1 Corinthians 15:45). The physical body is well adapted to this earth but it cannot inherit heaven (Romans 14:17). the second man is the Lord from heaven. - The second man is of heaven (ASV). The ASV reflects the fact that some manuscripts omit "the Lord." The second man is Christ, from whom we derive our spiritual bodies bodies fitted for the spiritual state. Paul’s purpose here is to distinguish the earthly origin of Adam (and thus the physical bodies of all) from the heavenly origin of Christ (and thus the heavenly source of our spiritual bodies at the resurrection),

1 Corinthians 15:48 As is the earthy, - As Adam was of the earth. such are they also that are earthy: The descendants of Adam are also of the earth, subject to death and decay. Or to say it another way. just as Adam had a natural body (made from the dust and fitted for the earth), all those who have descended from him have earthly bodies. and as is the heavenly, Christ. such are they also that are heavenly. Like Christ, they shall have bodies from heaven, bodies fitted for the spiritual world. The contrast here is between the bodies we now possess and the spiritual bodies we shall be given at the resurrection. Bodies are not heavenly until they bear the image of the heavenly (1 Corinthians 15:49). Current bodies have the characteristics of Adam (they are earthly); our future bodies will have the characteristics of Christ’s (Philippians 3:21), that is, they will be heavenly. Beck translates: "The people of the ground are like the man from the ground; the people of heaven are like the Man from heaven."

1 Corinthians 15:49 And as we have borne the image of the earthy, - We are like Adam in that we have a physical or material body, with its earthly nature. we shall also bear the image of the heavenly. As we are like Adam in our present body, we shall be in the likeness of Christ in our resurrection body (1 John 3:2). Presently we are fitted for this earth we are earthly; then we shall be fitted for heaven we shall be heavenly, that is, have a body partaking of the nature of heaven.

1 Corinthians 15:50 Now this I say, - To sum up what he was saying. brethren, that flesh and blood - The earthly or material body. cannot inherit - Cannot obtain as an heir (Romans 8:16-17). the kingdom of God; - The spiritual or heavenly kingdom which Christ has gone to prepare (John 14:1-6). That is why those who are living when Christ comes again must be changed from the mortal to the immortal (1 Corinthians 15:51-57). neither doth corruption inherit incorruption. - A body subject to death and decay would be totally out of place in a state where the inheritance is incorruptible, undefiled, and never fades away (1 Peter 1:4). Corruptible bodies are simply not suited for heavenly existence. Hence the body that is raised from the dead will not be a material body, but a spiritual, incorruptible, immortal body, one suited to eternal life.

Verse 40

1Co 15:40

1 Corinthians 15:40

There are also celestial bodies, and bodies terrestrial:— [The principle is now further extended to the heavenly bodies, and another argument is thus drawn from the close analogy which subsists between the kingdom of nature and kingdom of grace.]

but the glory of the celestial is one, and the glory of the terrestrial is another.—Earthly and heavenly bodies have dif­ferent glories. [The words “one” and “another” here denote difference, as well as distinction. This statement carries the thought farther in the analogy and completes it, showing that there is a difference, not only in character, but in glory be­tween bodies on earth and bodies in heaven.]

Verse 41

1Co 15:41

1 Corinthians 15:41

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.—There is no reference here to the different degrees of glory among the saints in heaven. It is the amazing variety observable in the heavens above us, sug­gesting the reasonableness of expecting that the resurrection body will differ greatly from the mortal body, consistent with essential identity.

Verse 42

1Co 15:42

1 Corinthians 15:42

So also is the resurrection of the dead.—He applies the truths illustrated in verses 36-38, where the seed is sown to die, and is laid in the earth, in order that it may spring up a plant wholly different in form and beauty from the seed sown, to the resurrection.

It is sown in corruption;—It is now a corruptible body, con­stantly tending to decay, subject to disease and death, and destined to entire dissolution. “Dust thou art, and unto dust shalt thou return.” (Genesis 3:19).

it is raised in incorruption:—The resurrection body will not be subjected to earthly conditions; it will be imperishable, free from all impurity, and incapable of decay.

Verse 43

1Co 15:43

1 Corinthians 15:43

it is sown in dishonor;—The body here is dishonored with sin, with weakness, with suffering; it goes down to the grave because of its weak, perishing, and sinful state. [A dead body becomes so repulsive that one would say, with Abraham, of the dearest object of this life, “that I should bury my dead out of my sight.” (Genesis 23:8).]

it is raised in glory:—The Lord said that those who attain to this glory “are equal unto the angels; and are sons of God, being sons of the resurrection.” (Luke 20:36). Paul said: “For our citizenship is in heaven; whence also we wait for a Saviour, the Lord Jesus Christ: who shall fashion anew the body of our humiliation, that it may be conformed to the body of his glory.” (Philippians 3:20-21). And Daniel said: “They that are wise shall shine as the brightness of the firmament; and they that turn many to righteousness as the stars for ever and ever.” (Daniel 12:3).

it is sown in weakness; it is raised in power:—Weakness is the characteristic of the lifeless body, which is relaxed and powerless. [The resurrection body is ever fresh and fair and strong. Not only can it never be subject to the same weak­ness again, but it will be endowed with new facilities superior to the former body.]

Verse 44

1Co 15:44

1 Corinthians 15:44

it is sown a natural body;—A natural body is a body of which animal life is the animating principle. It consists of flesh and blood; is susceptible of pain and decay; and needs air, food, and rest. It is adapted to the conditions of an earthly existence.

it is raised a spiritual body.—[What a spiritual body is, we know from Paul’s description, and from the manifestation of Christ in his glorified body. It is incorruptible, glorious, and powerful, adapted to the high state of existence in heaven, and therefore not adapted to an earthly condition.]

If there is a natural body, there is also a spiritual body.— [If it is right to speak of a body adapted to the principle of animal life, it is right to speak of a body adapted to the spirit. Just as certainly as we have a body adapted to our lower na­ture, we shall have one adapted to our higher nature.]

Verse 45

1Co 15:45

1 Corinthians 15:45

So also it is written,—[It is only the first part of the verse (Genesis 2:7) that is quoted. The words “First” and “Adam” are added by Paul as an inspired comment to give prominence to the fact that Adam was the beginning of the human race.]

The first man Adam became a living soul.—[The Scriptures teach that Adam was created with an animal nature, and that therefore he had an animal body. The proof with regard to the nature of Adam does not rest exclusively on the words quoted, but on the whole account of his creation, of which these words form a part. It is evident from the entire history that Adam was formed for an existence on this earth, and therefore with a body adapted to the present state of being; in its essential attributes not differing from those which we have inherited from him. But God personally inbreathing the principle of life into a lifeless, but organized body, the man, who before was only a lifeless body, became a living soul. The soul was the result of the entrance of the life principle into a mortal body.]

The last Adam became a life-giving spirit.—The second Adam gives spiritual and immortal life to those who are his. [Christ is called the last Adam in reference to the first Adam, whose antitype he is as the head of the new humanity, justi­fied and redeemed through him. Hence it is said: “Wherefore if any man is in Christ, he is a new creature: the old things are passed away; behold, they are become new.” (2 Corinthians 5:17). But at the same time in reference also to the fact that after him no other is to follow as the head of the new race.]

Verse 46

1Co 15:46

1 Corinthians 15:46

Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual.—Adam, as an inhabitant of earth, came before Jesus; so the earthly body comes to all before the spiritual body. [This does not mean perfection in general, but one kind only of perfection, that which has been revealed in Christ as the second head of hu­manity.]

Verse 47

1Co 15:47

1 Corinthians 15:47

The first man is of the earth, earthy:—Our first body, or the man in his first body, is of the earth; like Adam, earthly.

the second man is of heaven.—The second, or resurrection body, will be spiritual like the body of Christ after his res­urrection.

Verse 48

1Co 15:48

1 Corinthians 15:48

As is the earthy, such are they also that are earthy:—All bodies in the mortal state are like Adam subject to corruption and decay.

and as is the heavenly, such are they also that are heavenly.—-All the spiritual bodies of Christians are like the second Adam, Jesus Christ, in his ascended state. (1 Thessalonians 4:16; 2 Thessalonians 1:7; Philippians 3:20-21).

Verse 49

1Co 15:49

1 Corinthians 15:49

And as we have borne the image of the earthy, we shall also bear the image of the heavenly.—All men born into the world bear the image, the nature of Adam’s body, so all counted worthy of the resurrection of the just shall bear the image of the heavenly, of Jesus Christ in his heavenly state. The apostle says: “Beloved, now are we children of God, and it is not yet made manifest what we shall be. We know that, if he shall be manifested, we shall be like him; for we shall see him even as he is.” (1 John 3:2).

Verse 50

1Co 15:50

1 Corinthians 15:50

Now this I say, brethren, that flesh and blood cannot in­herit the kingdom of God;—Our fleshly, mortal bodies cannot inherit the immortal kingdom; neither doth the fleshly body, subject to decay and corruption, inherit the incorruptible state in heaven.

neither doth corruption inherit incorruption.—The natural body must undergo a change and become incorruptible before it can enter the immortal state.

Verse 51

1Co 15:51

1 Corinthians 15:51

Behold, I tell you a mystery:—The mystery is how this change is to take place, for it had not hitherto been made known. The disclosure to which reference was made, and the corresponding one in 1 Thessalonians 4:15, was made through Paul.

We all shall not sleep,—[This refers to the death of the body, but only of such as are Christ’s; yet never of Christ himself, though he is said to be “the firstfruits of them that are asleep.” (1 Corinthians 15:20). It is used of saints who departed be­fore Christ came (Matthew 27:52; Acts 13:26); of Lazarus while Christ was yet upon the earth (John 11:11); and of be­lievers since the ascension (1 Thessalonians 4:14-15; Acts 7:60; 2 Peter 3:4).]

but we shall all be changed,—Those who die before the coming of the Lord will not fail of the blessings of Christ’s eternal kingdom, and those who are alive when he comes again will not be left in their corruptible bodies. Both shall be changed, and thus prepared for the heavenly state.

Verses 51-57

1Co 15:51-57

VICTORY OVER DEATH

1 Corinthians 15:51-57

1 Corinthians 15:51 Behold, I shew you a mystery; - Listen while I tell you a secret. A mystery in the NT is that which is yet unknown because it has not been revealed; hence a secret. But once a mystery is revealed it is then a revelation. We shall not all sleep, We shall not all die. By this he simply means that some Christians will be living when Christ comes, not that that grand event would occur in his lifetime or in the lifetime of some of the Corinthians. but we shall all be changed, Changed from a mortal to an immortal body. This is necessitated by the fact that the material body is not suitable for the heavenly state. Here Paul is answering the question, "If the resurrected dead receive an immortal body at the coming of Christ, what about the living?" In 1 Thessalonians 4:13-18 the question is exactly the reverse, "If the living are caught up when Christ comes, what about the dead? Putting both passages together we can see that the results will be the same: whether we are living or dead when Christ comes we shall all be changed from mortal to immortal.

1 Corinthians 15:52 In a moment, In a flash (NIV) or an instant of time so short that it cannot be further divided, a split second. in the twinkling of an eye, A blink of the eye. This shows how quickly the change from mortality to immortality will occur (1 Corinthians 15:51). at the last trump: The signal that will end the present order (the earthly) and begin the new (the heavenly). for the trumpet shall sound, - The signal shall be given. and the dead shall be raised The trumpet is the signal for the dead to come forth from their graves. incorruptible, - See 1 Corinthians 15:42. and we shall be changed. See 1 Corinthians 15:51. The order here is first, the trumpet or signal; second, the dead raised; and third, the living changed. After this, according to 1 Thessalonians 4:16-17, all the saints will be caught up together to be with the Lord. But all this instantly, as suddenly as a flash or the blinking of a eye.

1 Corinthians 15:53 The change that will occur instantly at the coming of Christ is now stated: --For this corruptible must put on incorruption, The perishable body must perish and a body not subject to decay must be given. See 1 Corinthians 15:42. and this mortal- The flesh and blood body which is subject to death. must - Imperative before it can inherit the spiritual kingdom. put on mortality. - Be clothed in a spiritual or resurrection body which shall never die (2 Corinthians 5:4). Beck renders it, "This decaying body must be made one that can’t decay, and this dying body must be made one that can’t die." Exactly!

1 Corinthians 15:54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, - See 1 Corinthians 15:53.--then-At that time. shall be brought to pass the saying that is written, At that time the following saying of the Scriptures will be fulfilled. Death is swal­ lowed up in victory. Freely paraphrased from the Hebrew of Isaiah 25:8. Death, the last enemy to be destroyed (1 Corinthians 15:26), will have been swallowed up by the resurrection of the dead and the changing of the living from mortal to im­ mortality. All the saints will be immortal and death will thereby be abolished, that is, triumphantly destroyed.

1 Corinthians 15:55 The two questions raised here appear in reverse order (as in the NIV below) in nearly all modern translations, including the ASV. 0 death, where--Quoted from Hosea 13:14, but adhering more closely to the Septuagint than to the Hebrew. It depicts one in the incorruptible state looking back and taunting death because it has lost its power to sting (d. a bee that has lost its stinger). 0 grave, where is thy victory? - 0 death, where is thy victory? (ASV). Death, rather than grave, is undoubtedly the better rendering. The joyful refrain is:

Where, 0 death, is your victory?

Where, 0 death, is your sting? (NIV).

Its power, its sting, had been swallowed up and the immortal sings this triumphant and victorious song. What a jubilant day it will be when the chilly hands of death are folded never again to lay hold upon us or our precious loved ones! Victory! Victory! Sweet will be the victory!

1 Corinthians 15:56 The sting of death is sin; - Sin gives death its sting (Beck). That is, sin is the stinger by which death is inflicted. Or as Hodge says, "Death would have no power to injure us if it were not for sin." Because of sin physical death gained its power over us (1 Corinthians 15:21 and the note there), not as the penalty of sin (Romans 5:12; Romans 6:23) but as a consequence of it. and the strength of sin The power it has over us. is the law. God’s law. The law reveals sin as sin (in fact, sin is the violation of the law, 1 John 3:4) and imposes the penalty. Once the law is disobeyed, the certain result is condemnation (Romans 7) for the viola­ tion. Thus the law, through sin, rules with an iron hand, knowing neither mercy nor pardon (see Romans 4:15; Romans 5:20; Romans 6:14 along with my notes). But when sin is forgiven (through the payment of the penalty by the blood of Christ), the law loses its power of condemnation, and without the power to condemn death has no sting (1 Corinthians 15:57). With the sting gone, death is simply a transition, a step, from this life to the next.

1 Corinthians 15:57 But thanks be to God, - But thank God! (Williams). An exclamation of gratitude ascribing to God the honor and glory for providing for us salvation from sin and victory over death (v. 56; Romans 7:25). which – Who (ASV). giveth - Continues to give day by day. us the victory through our Lord Jesus Christ. - God gives the victory but He does so by means of the Lord of our lives who paid our sin debt by His death on the cross and conquered death for us by His own resurrection from the dead. Our victory over death is therefore as certain as His own resurrection. To deny the resurrection then would be to deny the resurrection of Christ; to deny the resurrection of Christ is to deny the gospel; to deny the gospel is to leave the whole world in total hopelessness, still suffering the sting of death.

Verse 52

1Co 15:52

1 Corinthians 15:52

in a moment, in the twinkling of an eye, at the last trump:—This change will be instantaneous and at that sol­emn final moment when the last trump shall sound and the dead Christians shall be raised incorruptible and those who are alive shall be changed.

for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.—[These words were likely added to give the order in which the three great acts of the last day will follow one another. The first will be the sudden signal of the Lord’s presence. Then the dead in Christ will rise in immortal bodies. Last of all, the living will be changed. He declares: “For this we say unto you by the word of the Lord, that we that are alive, that are left unto the coming of the Lord, shall in no wise precede them that are fallen asleep. 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; then we that are alive, that are left, shall together with them be caught up in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.” (1 Thessalonians 4:15-17).]

Verse 53

1Co 15:53

1 Corinthians 15:53

For this corruptible must put on incorruption, and this mortal must put on immortality.—The fleshly, mortal, must be immortalized. [This confirms the preceding statement in regard to the raising of the dead, and the change of the living by showing the necessity of putting off the mortality common to them both. If the present bodies are to become incorrupt­ible and immortal they must indeed be changed, so that that decay which is inherent in all nature must be done away, and they will then become as incapable of dying as they are now incapable of living beyond their allotted time.]

Verse 54

1Co 15:54

1 Corinthians 15:54

But when this corruptible shall have put on incorruption, —When this is done death loses its power. [The striking parallelism of the two propositions marks the ascending movement of the thought as well as the growing exultation of feeling. Perhaps this applies to the resurrection of the bodies which have already passed through the dissolution of death.]

and this mortal shall have put on immortality,—The immor­tal will be no longer subject to death. Death will be swallowed up and destroyed. [This refers most likely to the transformation of bodies constantly threatened with death during their earthly life.]

then shall come to pass the saying that is written,—This is added to denote the certainty of the fulfillment. God cannot lie.

Death is swallowed up in victory.—[The state of perfect in­ward vigor which excludes all possibility of outward decay. Such a life is victory gained forever over death its enemy. The deathless change is called a swallowing up, an absorption, of the mortal by the principle of life in Christ.]

Verse 55

1Co 15:55

1 Corinthians 15:55

O death, where is thy victory? O death, where is thy sting?—These are the different forms of expressing the fact that death has been completely conquered.

Verse 56

1Co 15:56

1 Corinthians 15:56

The sting of death is sin;—Sin inflicts on the sinner a wound that is mortal, “For the wages of sin is death.” (Romans 6:23).

and the power of sin is the law:—Sin exerts its power to bring about death through the law when it is violated. [The best comment on this expression is found in Romans 5:12-15; Romans 7:7-12. Paul was confronted with the horror of a broken law, which reminds him of a being infinitely holy, and of his own self-condemnation.]

Verse 57

1Co 15:57

1 Corinthians 15:57

but thanks be to God, who giveth us the victory through our Lord Jesus Christ.—For this blessed consummation of victory over sin and death, he breaks out into thanksgiving to God who has so wonderfully provided the great salvation through our Lord Jesus Christ.

Verse 58

1Co 15:58

CHRISTIANITY IS NOT IN VAIN

1 Corinthians 15:58

1 Corinthians 15:58 Therefore, - He now introduces his concluding admonition based upon his whole argument concerning the resurrection which culminates in the song of victory over death (1 Corinthians 15:54-57). my beloved brethren, They had fallen into many errors, not the least of which was a denial of the resurrection, errors for which he had administered stern rebukes and offered painful corrections, but he still recognized them as dear brothers in Christ. be ye steadfast,--Stand firm in the faith of the gospel, not moved about by every wind of doc­ trine which may blow against it (Ephesians 4:14). Steadfastness is firmness (standing true to one’s convictions), not stubbornness (obstinate and unyielding when confronted with evidence which demand a change). unmoveable, - Incapable of being moved (Williams) when assaulted by persecution, suffering, temptation (1 Corinthians 10:13). or any other enemy of the faith. Faith (Christ) is our most precious possession. We should never be moved by anything that might weaken or destroy it. always abounding in the work of the Lord, ­ Always engaged in, devoted to, and giving oneself for the work God has given one to do. God put each into the body (1 Corinthians 12:12-27) for a specific work in His service. This is the toil in which one should abound (Galatians 6:9). This is the work for which one will be eternally rewarded. forasmuch as ye know - Know by the arguments presented to prove that we do not perish at death. We shall live on, and we shall be rewarded for our work (Romans 14:10; 2 Corinthians 5:10). That--Never futile, voided, thrown aside, or forgotten. in the .Lord. - A favorite expression of Paul (it appears in his writings approximately 169 times) which has in view a proper relationship with Christ, that is, a Christian, one who has his sins forgiven by the shed blood of Christ. Here it relates to the work we do both to establish and to maintain that relationship. All work is not in Christ, not the work of Christ. All such is in vain. But when one is in Christ and he does the work Christ has commanded or authorized him to do, that labor is never vain, is never forgotten, regardless of how great or small (cf. Matthew 10:14).