1 Corinthians 15
Dort1 The Apostle proves the truth of resurrection of the dead by many firm reasons, of which the first is taken from the resurrection of Christ, which he confirms by the sum of his doctrine which according to the Scripture he had propounded unto them, 4 and by the testimonies of Peter, 6 of more then five hundred brethren, 7 of James, and of all the Apostles, 8 and of himself 13 Concludes that otherwise even Christians should not be raised up, 14 which he proves to be absurd, seeing thereby should be made of none effect, their testimonies, the grounds of Christian faith, and the hope of Christians, 21 teacheth that Christ is he that shall raise the dead, and that it shall come to pass at his coming, when he shall destroy all his enemies, and subject all things unto God. 27 That otherwise also baptism for the dead is used in vain. 30 That believers as also he himself, should endure so many perils in vain: and that the Epicureans should be in the right. 35 Afterwards he teacheth that believers shall arise with the same bodies, but with other spiritual qualities, as incorruptibility, glory, immortality, 47 and that the faithful shall have bodies, not as Adam had, but as the Lord Christ now hath. 51. Revealeth also a mystery, that they that live at the coming of Christ, shall not dye but be changed, 54 and that then the dead shall be swallowed up: whereat he sings a song of triumph, and thanketh God, 58 with an exhortation to the Corinthians that they would continue steadfast in the faith.
1. Furthermore brethren I make known unto you, [That is, I bring again in your remembrance] the Gospel that I publish unto you, [Gr. Evangelized] which also ye received, [namely, by faith] in which also ye stand. [that is, he remained steadfast hitherto.]
2. By which ye are all saved, [Or, shall be saved] if ye retain it in such wise as I declared unto you: [or, remember with what speech or words] except that ye believed in vain. [namely, which comes to pass when men do not persevere in the faith, which then would be an argument of no true in faith. See Galatians 3:4.]
3. For first of all [That is, principally, as the first and principal articles of our Christian religion, 1 Cor. 2.2. 2 Tim. 2.8. Or, among the first, namely, principles of the Gospel, Hebrews 6:2.] I deliver over [namely, by teaching and preaching] unto you, that which also I received, [namely, from God and our Lord Jesus Christ. See 1 Cor. 11.23. So that this is not a doctrine signed by me or any men, but come from God, and given us by him to publish unto men] that Christ died for our sins. [namely, thereby to satisfy for the same for our reconciliation, 1 Pet. 3.18.] according to the Scriptures. [namely, of the Old Testament. See Acts 26:22. Romans 1:2. Ephesians 2:20.]
4. And that he was buried, and that he was raised up the third day according to the Scriptures:
5. And that he was seen of Cephas, [That is, of Peter: see of this name, John 1:43. 1 Cor. 1.12. Galatians 2:9.] afterwards of the twelve, [namely, Apostles, who although they were then but eleven; the number being diminished by the falling away of Judas: nevertheless held the name of that number, seeing shortly after the same was filled again. See John 20.ver.24. Acts 1.ver.25.]
6. Afterward he was seen of more than five hundred brethren at once, [When this was done is not set down by the evangelists. Some think that it was done on the mount of Olives when he ascended into heaven, Luke 24:50. acts 1.9. Others think that this was done in Galilee, where he had many disciples. See Matthew 28:7.] Of whom the greater-(part) is yet remaining, [Gr. remain until now, i.e. are yet alive] and some also are fallen asleep. [that is, are dead. See Psalms 13:4. Daniel 12:2. Mat.9.24. and chapter 27.52. Acts 7:60. 1 Cor. 7.39. & 11.30. and here also, v.18.20,51.]
7. Afterward he was seen of James [Amongst the Apostles there were two, who were called James, one that was the son of Zebedee and brother of John, Matthew 4:21. & 10.2. killed by Herod. Acts 12:2. and one that was a son of Alpheus, surnamed the little, Mark 15:40. and the Lords brother, Galatians 1:19. because he was a son of the sister of our Lords mother. See the annot. On Mark 15:40. Acts 12:2.17. and 15.13. Of which of the two this must understood is uncertain, seeing the Evangelists make no mention of this appearing neither] afterwards of all the Apostles. [whereby some understand either the eleven Apostles being gathered all together in one: and that ver. 5. the same are also understood, when they were gathered together without Thomas, John 20:24. But others understand it, not only of the twelve, ver.5. but also of all the rest which were sent forth by him to preach the Gospel. Luke 10:1. Romans 16:7.]
8. And last of all he was seen of me also, as of one born untimely. [The Apostle compares himself hitherto, in respect of his sudden and unexpected conversion and calling, which is described, Acts 9. and happened after that the Lord Christ was ascended into heaven: and because he had before persecuted Christ.]
9. For I am the least of the Apostles, who am not worthy [Gr. not sufficient] to be called an Apostle, because that I persecuted the Church of God.
10. Yet by the grace of God I am that I am: [Namely, a believing Christian, and besides that an Apostle of the Lord] and his grace which (was showed to) me [or, in me, towards me] was not in vain, [that is, not without the bringing forth much fruit] but I laboured more abundantly, [namely, both in the execution of the Apostleship, and in the enduring of all manner of affliction and persecution, which he describes, 2 Cor. 11.] then they all: [namely, the other Apostles, which were called before Christ’s ascension, and conversed with him upon Earth: as also in following verse] yet not I, [namely, as working that by mine own abilities, forasmuch as I am but an instrument thereof] but the grace of God which is with me. [that is, which God hath showed me, and whereby he blessed my labour.]
11. Whether therefore it be I, or it be they,[Namely, the other Apostles, see ver.10] so we preach [namely, that Christ dyed for our sins, was buried and rose from the dead. See ver. 3.4.] and so ye believe.
12. Now if Christ he preached [Namely, by me and by the other Apostles] that he was raised from the dead, how say, [that is, how can that stand which some say. This question imports a reprehension and showing of the absurdity of this error] some among you [so then this error was not common of the whole Church; but of some only, whose names are not expressed as 2 Tim. 2.17. that by shaming them he may not affright them from conversion] that there is [that is, shall be in the last coming of Christ] no resurrection of the dead.
13. And if there be no resurrection of the dead, neither is Christ risen. [That is, then this absurdity must follow from thence that Christ is not raised from the dead. The reason hereof is, Because Christ is the head, and the faithful his members, who together make one body. If the members should not be made alive, then neither were the head alive. For it would be a deformed body, whereof the head was alive and members were and remained dead.]
14. And if Christ be not be raised up, then our preaching [That is, mine and the other Apostles] is vain, [that is, false untrue] and your faith is also vain. [that is, faith hath no firm ground, and shall not obtain the end of the same which is the salvation of your souls]
15. And we also are found false witnesses of God: for we have testified of God [Or, because we have testified against God, &c.] that he hath raised up Christ: whom he hath not raised up, if namely the dead be not raised up.
16. For if the dead be not raised up, then neither is Christ raised up. [The reason of this consequence see in the annot. On v.13.]
17. And Christ be not raised up, then is your in vain, [Namely, forasmuch as ye believe that Christ was delivered over to death because of your sins, and was raised up for your justification, Rom,4.25. which should be believed in vain if he were not raised up, see v. 14.] ye are yet in your sins [that is, yet subject to condemnation for your sins, seeing it would be an evidence that Christ had not satisfied for your sins, if he had remained in death.]
18. Then they are also lost [That is, damned eternally] who are fallen asleep [that is, dead, see v.6.] in Christ. That is, in the faith of Christ, and in the hope of a blessed resurrection by Christ, 1 Thess. 4.14. Revelation 14:13.]
19. If only in this life we are hoping in Christ: [that is, respecting only those things, or only for those things which concerns this life, and which might accrue to us in this life: which would be, if there should be no resurrection of the dead] we are the most miserable of all men. [Gr. more miserable. For Christians do not only deny worldly pleasure, but are also subject to many, crosses, afflictions and persecutions for the confession of the truth.]
20. But now Christ is raised from the dead, [That is, by the former arguments it appears that it is certain that Christ is raised up from the dead] (and) is become the first fruits, [that is, seeing he is first risen, from thence it follows that they also who are fallen asleep in him shall be raised up: even as by the first fruits being offered up to God, the whole mass thereof was sanctified, Exodus 22:29. Deuteronomy 26:1. Romans 11:16.] of them that are fallen asleep. [namely, in Christ. See v.18.]
21. For seeing death is by man, [Namely, Adam, v.22.] the resurrection of the dead is also [that is, God hath also ordained that the raising up of the dead should be done by one man] by a man. [Namely, Christ, v.22.]
22. For as they all dye [That is, have pulled and brought upon them the guilt and necessity of dying, or of temporal death (for of that only is spoken here) in Adam, [Or, by Adam, that is, by the sin which Adam committed and all his posterity in him, as being in his loins, Romans 5:12.] so also in Christ [or by Christ] shall they all [namely, the faithful who are fallen asleep in Christ, as the opposition here requires. For although Christ shall raise up all men in general, even the ungodly and unrighteous, as their just Judge, to punish them eternally in body and soul, Matthew 25:32. John 5:28. Acts 24:15. 2 Cor. 5.10. Rev. 20.v.12,13. yet notwithstanding here are understood those that are Christ’s, and whom he shall raise up as their head, of whom he is the first fruits, v.23.] be made alive. [that is, raised up from the dead: for thereof is spoken here, not of spiritual making alive.]
23. But every one in his order, [Namely, of the time thereunto appointed by God] the first-fruits Christ, [that is, even as betwixt the offering up of the first fruits, and the gathering of the first fruits, there were some time between both, Exodus 23:16. and 34.22. So also there is time betwixt the resurrection of Christ and of believers] afterwards they that are Christ’s, [that is, who belong to him, who are his members, ingraffed into him by a true faith. See the annot. On the former verse] in his coming [namely, to judge the quick and the dead at the last day.]
24. Afterward shall the end be, [Namely, of this present age or world. Or of this government of Christ, which he now administers a mediator] when he [namely, Christ] shall have delivered over the Kingdome, [namely, that he now executes as mediator, gathering his Church by the preaching of the word, regenerating the same by his spirit, and defending it by his power against its enemies. For that shall be no more necessary then] to God and the Father: [that is, to God, who is the Father, namely, of Christ, and also of the faithful, John 20:17.] when he shall have done away [not only that they have not the upper hand, but also that they be no more] all dominion, and all authority and power: [this some understand of all superiors, lawful and good also, for they shall be no longer needful then: Others of all dominion and power whether it be of unclean spirits, or men who have opposed the Kingdome of Christ.]
25. For he must reign as King, [That is, accomplish his Kingly-office as mediator. Therefore that which is said, Psalms 110:1. (to which the Apostle here alludes) that he should sit at the right hand of God, as here interpreted by the Apostle to reign as King, as also in the same Psalm v.2. rule thou in the midst of thine Enemies] until [therefore as long as this is not accomplished, Christ shall not raise up the faithful from the dead. And afterwards he shall cease to reign or rule in such a manner as he now doth as mediator] he shall have put all Enemies [namely, of his Kingdome and chiefly the Devil and all his instruments, who oppose him, or will not have him to reign over them, Luke 19:27.] under his feet. [that is, shall have wholly overcome and destroyed them. See John 10:24.]
26. The last [That is, which shall last be overcome and abolished] enemy, [namely, of the life and salvation of men. For death destroyeth life, and is thereby as an enemy of nature] which is done away [that is, is taken away, and instead thereof life is given again by resurrection. See v.54.] is death. [namely, temporal and bodily death: for of that here is spoken.]
27. For he [Namely, God the Father] hath subjected all things, [and consequently all Enemies also, amongst which is temporal death] unto his [namely, Christ’s. See a large exposition of this place, Hebrews 2:6.] feet. [that is, put under him, to abolish whatsoever is an Enemy, that it may mot more hurt his Kingdome] But when he saith, that all things are subject unto (him) it is manifest, that he is expected [namely, God the Father. Or that it is without him] who hath subjected all things unto him. [Namely, to Christ.]
28. And when all things shall be subjected unto him, then shall the Son himself also become subject unto him. [Namely, having laid aside not his divine nature and power, but this manner of administering his mediatory office, which as an ambassador of the Father, he shall then perfectly have accomplished and executed] who hath subjected all things unto him, that God [namely, the Father] may be all in all. [that is, from thenceforth may immediately glorify his Church by himself as true God with the Son and Holy Ghost.]
29. Otherwise what they do [That is, what profit and advantage shall they obtain for doing that] who are baptized [or use baptizing. This is diversely interpreted. Some understand of the Sacrament of baptizing by which we have communion in the death of Christ, and openly testify that we will be accounted as for the dead and mortified to the world, Rom. 6.v.23. Others understand it of those who are so baptized with the cross and persecution, that they are as it were in a continual death. For so the word baptize is sometime taken, Mark 10:38. Luke 12:50. Some understand it of those that washed the bodies of the dead, seeing the words to be baptized for the dead, may also well be translated to baptize over the dead, that is wash, which custom was usually in the times of the Apostles, Acts 9.v37. and the word baptize sometimes signifies also to wash, Mark 7:4. Luke 11:38. Hebrews 9:10. which also doth not ill agree with the scope of the Apostle] for the dead, [or over the dead] if the dead be not at all raised up? Wherefore are they also baptized for the dead?
30. Why also are we [Namely, Apostles, Teachers, and also believers] every hour in danger? [namely, of losing not only our goods and good name, but also our lives for Christ’s sake. This should be done by us to no purpose if there were no resurrection.]
31. I dye every day [that is, I am not only in danger of my life, but I am daily seized upon, by so many tribulations, that my life is rather a continual death than a life, 2 Cor. 11. 23. See hereof 1 Cor. 4. and 2 Cor. Ch. 11 & 12.] (which I testify) by our glorying which we have in Christ Jesus our Lord. [that is, by the faithfulness which I have showed in the cause of Christ, whereof I may justify glory. Others by your glorying, i.e. by the glorying which I have concerning you, that I have brought you to the faith by my ministry. See 2 Cor. 7. 4.]
32. If according to man [That is, as it sometimes fares with men. Or that I may also speak something of myself as men use to do, Romans 3:5. 2Cor. 11. v. 16, 17, 21.] I have fought against beasts at Ephesus in the Theater, to be torn by them, being notwithstanding wonderfully delivered from it by God. But seeing Luke describing that which happened unto him in Ephesus, Acts 19. makes no mention hereof, therefore some understand this improperly of the contest which the Apostle had in Ephesus with his Adversaries, whom he compared to wild beasts, because they sought to tear and destroy him, as he also compares the Emperor Nero to a lion, 2 Tim. 4. 17.] what profit is it to me if the dead be not raised up? [this may also be fitly joined with the following words] Let us eat and drink, [that is, let us live in pleasures, and make good cheer every day. The Apostle rehearseth the words which the Epieureans are wont to use, being also rehearsed, Isaiah 22:13. and meaneth that therein they were in the right if there should be no resurrection] for tomorrow [that is, very suddenly] we die. [that is, we shall by death be taken away out of this life.]
33. Do not err [That is, suffer not your selves to be seduced by such speeches of the Europeans] evil communications corrupt good manners. [or evil converse. This is a verse taken out of a Heathen Poet Menander , wherewith Paul confutes the former speech of the Epicureans, showing the hurt which such speeches bring with them.]
34. Awake [Namely, out of the sleep of security] righteously, [that is, truly in earnest. Or to walk righteously] and sin not. [that is, take heed that ye do not fall into the abominable sin of Epicurism and security] For some [namely, of your church, as v. 12.] have not the knowledge of God. [namely, the right knowledge: such as are they that deny the resurrection of the dead] I say it to your shame. [that is, that you might be ashamed that there are among you those that follow such gross and dangerous errors: and thereby be moved the better to flee from such errors.]
35. But some one [Namely, of those Epicureans] will say, [that is, object against this] how shall the dead be raised up? [Gr. how are the dead raised up, i.e. how is it possible that the dead, whose bodies are perished, rotten, eaten of beasts, or burnt with fire, etc. should be made alive again] and with what manner of body shall they come? [this question is answered, v. 37. & c.]
36. Thou fool, [This the Apostle saith, not to revile, Matthew 5:22. but to show their ignorance in this matter, Galatians 3:1.] that which thou sowest, becomes not alive [Gr. is not made alive, i.e. grows not up, brings forth no fruits: for even the growing things of the Earth have their life] except it be dead. [that is, rotten in the Earth. If therefore it be not impossible that a rotten seed or grain spring up again and grow, as we daily see in our fields, and in our gardens, so neither is it impossible that God should make the rotten bodies alive again.]
37. And that which thou sowest, (thereof) thou sowest not the body that should be, [That is, that shall come forth and grow out of the seed that is sown] but a bare grain, [namely, that seems to be withered and dead] according as it happens [that is, as for example] of wheat, or of any of the other (grains) [or of the other seeds.]
38. But God gives the same a body [That is, although in the first creation God gave the Earth power to bring forth herbs, corn and fruits, yet notwithstanding so it is, that he himself by his omnipotence produceth also daily such plants according to his pleasure, Psalms 104:13, 14. & c. 1 Cor. 3. 7.] even as he will, and to every seed his own body. [that is, being of the same fort, of which the seed is whence from it appears.]
39. All flesh [Seeing it might be objected, that for as much as the flesh of the other beasts is not raised up, so neither shall the flesh of men be raised up, in regard that it seemeth to be of one kind: the Apostle answereth that there is difference between flesh of men and of other living creatures. The reason is not exprest, but this is the principal, because the flesh of men was enlivened by a reasonable and immortal soul, and the bodies other living creatures by an unreasonable soul, which die and perish with the body: and also because God will forever show his grace and justice according to body and soul on reasonable men, not on unreasonable creatures] is not the same flesh: [that is, of one condition : to that it must go with the one flesh as it doth with the other] but another is the flesh of men, and another is the flesh of beasts, and another of fishes, and another of fowls.
40. And there are heavenly bodies, [That is, which are in heaven, or endued with heavenly qualities : as be the stars of heaven, and as the glorified bodies of the faithful shall be] and there are earthly bodies, [that is, which either are come forth out of the Earth, or are on the Earth, and subject to earthly qualities] but another is the glory [that is, the shinning or quality] of the heavenly, and another of the earthly,
41. Another is the glory of the Sun, [That is, there is difference also amongst the bodies themselves which are in heaven as concerning their shining] and another is the glory of the Moon, and another is the glory of the stars: [that is, of the other stars. For the Sun and the Moon are stars also] for (one) star differeth in glory from (another) star.
42. So also shall resurrection of the dead. [That is, as there is difference between flesh and flesh, and between bodies and bodies in glory; so also in the resurrection there shall be difference betwixt the qualities of our bodies which we now have on earth, and which we shall have after the resurrection in Heaven] The (body) is sown in corruption, it is raised up in incorruption. [that is, these our bodies, which we now have upon Earth, are laid down being now subject to corruption: but the same being raised up shall from thenceforth be incorruptible: remaining indeed the same bodies, but endued with other qualities.]
43. It is sown in dishonour, [That is, being a dead body, that is ugly and unpleasant to see and handle. See Philippians 3:21. it is raised up in glory. [that is, beautiful and shining as the Stars and the Sun, Matthew 13:43. and 17.2.] It is sown in weakness, [that is, being subject to all kind of weakness, sickness and deformity] it is raised up in power. [namely, to withstand and keep off corruption, and to move itself powerfully and speedily even as man will.]
44. There is a sown natural body, [Gr. animal, i.e. which is moved by the soul in all natural operations, tending to nourishing, motion, generation and the like] there is raised up a spiritual body. [not in respect of essence, but also in respect of the spiritual qualities wherewith it shall be abandoned, and because it shall be moved by the Spirit of God, the soul being filled with the light of the Spirit] There is a natural body; and there is a spiritual body. [that is, it appears therefore that there are two sorts of bodies ascribed to man, not in respect of the essence but by reason of the qualities: being here a natural body, and shall here after be a spiritual body.]
45. So it is also written [Namely, Genesis 2:7.] The first man Adam is become a living soul. [that is, after that God had formed his body out of the dust of the Earth, he breathed unto him a reasonable and immortal soul, whereby the body is made alive and is moved: and so besides the understanding, he also received an animal or natural life, like as other living creatures] The last Adam [namely, Jesus Christ, who is also opposed to the first, Rom.5.17.18.19. These words are not here related as written there or any where else, but are by the Apostle opposed to what which is spoken of the first Adam, namely, that like as we have received from the first Adam a natural or animal body, so also by the second Adam, namely, Christ, we shall obtain a spiritual body] a quickening Spirit. [that is, by the union of the humane nature with the eternal divine nature, which is a quickening spiritual body, which is immortal and incorruptible, so shall he also give such bodies unto all of those that are descended from him, not by natural procreation, but by a supernatural regeneration. For each Adam communicates to his posterity such as he hath.]
46. But the spiritual [Namely, body, ver.44.] is not first, [the Apostle hereby answers that which any one might object, why doth not Christ give us such spiritual bodies as soon as we are regenerated? And saith that all things must be done in order, that the natural must go before, and the spiritual follow after, as the perfect followeth upon that which is imperfect] but the natural, afterward the spiritual.
47. The first man [Namely, Adam] is out of the Earth [namely, in respect of the dust where his body was made, Genesis 2:7.] earthly; [that is, having a body that was earthly, and since the fall have become mortal and corruptible, Genesis 3:17. Gr. of dust, namely, of the Earth] the second man [namely, Christ who is a true man, and is called the second by reason of the time, because he came after the first, as Matthew 3:11. John 1:27. and was an antitype of the first, Rom. 5.v.14.] as is interpreted in the following verses. Others read is Heavenly out of heaven: the better to give the opposition its full members. But all Greek books read, the Lord out of heaven, and that also agrees well with the opposition; seeing the Apostle here opposeth to each other, not the original of the bodies, but the descent and worthiness of both these persons, each of whom impart such bodies to those of that are descended from them as they have themselves, ver. 48. And he is said to be from heaven, not in respect that his humane nature was produced of any heavenly matter, but in respect that he being man is also true God in one person, who being now in heaven hath a glorified bodywhich is adorned with heavenly and spiritual qualities.]
48. What manner of one earthly (is) [That is, what manner of the body Adam had after the fall, namely, mortal and corruptible] such also are the earthly; [that is, such body have also all men descended from him in a natural way, as long as they are upon earth] and what manner of one the heavenly (is,) [that is, such a body as Christ now hath in heaven: namely, glorified, immortal, incorruptible, &c.] such also are the heavenly. [that is, such bodies shall all believers have also, after that they shall be raised up from the dead, and shall be taken up into heaven. And from hence it clearly appears that the Apostle speaks not of any diversity in the essence of the bodies, but only in the qualities.]
49. And like as we have born the image of the earthly, [That is, are here conformable to Adam in mortality and corruptibility, Genesis 5:3.] (so) shall we also bear the image of the heavenly. [that is, so shall we also be conformable unto Christ in glory and immortality, Rom. 8.v.17.18,19. Philippians 3:21. 1 John 3:2.]
50. But this I say brethren, that the flesh blood [That is, such bodies as are corruptible as flesh and blood is in this life, and that in respect that they are such as is declared in that which followed. See Galatians 1:16. Ephesians 6:12. Hebrews 2:14.] cannot inherit [that is, obtained as by inheritance, i.e. by grace and not by merit. See Matthew 25:34.] the Kingdome of God, neither doth corruption [that is, a body which is subject to corruption. The Apostle expressed only the quality, to show that he speaketh not of the essence, but qualities of the bodies. See. V.48.] inherit incorruption. [that is, eternal life which is incorruptible and unperishing. Which seeing believers shall posses both in soul and body, then followeth that their bodies also must be immortal. For mortality and immortality are repugnant one to another, and cannot stand together.]
51. Behold I tell you a mystery, [That is, a thing which hitherto was unknown to all men, even to the Prophets and Apostles] We shall not indeed all [namely, men who then shall live, 1 Thes. 4.17. For the day of Christ’s coming is uncertain] fall asleep, [that is, dye, which doth not contradict that which is, Hebrews 9:27. For there is spoken of the ordinary law of nature, and not of that which in the last of the world God will do to some. This change also shall be to such instead of death] but we shall all be changed: [that is, of the mortal become immortal, which shall not only to believers but also to unbelievers: but several ends: to these that they may be subject to eternal death, and to them that they may enjoy everlasting happiness; and also in divers manners, the bodies of believers being cloathed with glory, and of unbelievers with ignominy, Daniel 12:2. John 5:29. And this change shall come to pass not in the essence of the bodies, but in their qualities, v.48.]
52. In a point (of time) [That is, exceeding speedily and swiftly] in the twinkling of an eye, with the last trumpet, [that is, with a great a fearful sound, as is that of the cornets and trumpets. The sound is called the voice of the Son of God, John 5:28. a cry and a voice of the Arch-angel, and Trumpet of God, 1 Thes. 4.16.] for the Trumpet shall sound, and the dead shall be raised incorruptible, [that is, who shall have dyed before that time] and we shall be changed. [namely, who shall live at that time. See v.51.]
53. For this corruptible [Namely, body which we now have and bear, Job 19:26,27.] must [the reason of this necessity is shown v. 50.] put on [namely, as a new garment. See 2 Cor. 5. 2. 3. The same essence then shall remain, but they shall lay aside their old mortal condition, and put on immortality as a new garment and ornament. And this shall be the change of which is spoken before] incorruption, and this mortal (must) put on immortality.
54. And when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall the word come to pass [namely, Isaiah 25:8.] death [this is understood of temporal death in respect of the faithful, and may also be understood of eternal death. But the Apostle applies it here to temporal death, as appears by that which went before] is swallowed up [namely, by Christ, v. 57. i.e. wholly taken away, that there shall be no more death or dying amongst men. See the like phrase, 2 Cor. 5. 4.] unto victory. [that is, that it is wholly overcome, taken away, and abolished, Revelation 21:4. The Hebrew word which Esay useth here may also be translated for ever.]
55. O death [This is as a triumphant song which the Apostle sings upon the overcoming of death, taken as it seems out of the Prophet Hosea, chapter 13. v. 14. although with some alteration and addition of words] where is thy sting ? [namely, wherewith thou wast wont to give us men the deadly sting] O bell [or grave, for the Hebrew word Scheol and the Greek word Hades, which are here used by the Prophet and by the Apostle, signifieth both. And it seemeth that here it principally signifieth the grave, seeing the Apostle here treats of the doing away of the temporal death] where is thy victory? [namely, whereby thou hast hitherto held the dead under thy force, which then thou must render again, and not be able any longer to hold under thy power. See Revelation 20:13, 14.]
56. Now the sting of death is sin, [For because of sin death hath power over us, and for this cause is as the weapon to kill us, Romans 5:12. and 6. 23.] and the power of sin is the Law. [For sin is not known nor imputed but by the Law: and when the Law forbids us any thing, our corrupt flesh strives against it so much the more, to do that which is forbidden. See Romans 5:13. and chapter 7, 8, 13.]
57. But thanks be to God, who giveth us the victory [Namely, of those forenamed & all other enemies] by our Lord Jesus Christ. [who hath brought this victory to pass not for himself but for us, when by his death he perfectly satisfied for sin according to the demand of the Law, and by the power of his resurrection regenerates our souls and at the last day shall raise up our bodies in glory.]
58. So then any beloved brethren, be ye steadfast [Or, well-grounded, namely, in the faith] unmovable [namely, against the stormy winds or water-floods of temptations] always being abundant [that is, in the work that the Lord by the ministry of the Apostles hath wrought in your hearts, or which he commands us that we shall do, John 6:29.] as who know [that is, are assured by Gods promises] that your labour is not vain [that is, shall not be without fruit and gracious recompense] in the Lord.