1 Corinthians 15

2 ye are saved. Lit., “ye are being saved”; are in the way of salvation: see on i. 18.

If ye keep in memory. Rather, “if ye hold fast.”

3 first of all. Lit., “among first things”; i.e., the most important. These were, in the apostle’s view, Christ’s atoning death (Rom. iii. 25), and His burial and resurrection, in all of which Scripture was fulfilled; see Isa. liii.; Psa. xvi. 10, etc.

that which I also received. From the Lord Himself: cp. xi. 23.

4. He rose again. Literally, and R.V., “He hath been raised,” expressing the permanence of His resurrection-life.

5 that He was seen of Cephas, etc. On these evidences of our Lord’s resurrection, see note on Matt. xxviii. 1.

6 of whom the greater part remain unto this present. They could therefore still be appealed to.

7. James. The Lord’s brother (Gal. i. 19). This appearance may explain the fact that whereas Christ’s brethren believed not on Him during His earthly life (John vii. 5), they are found as believers immediately after His resurrection (Acts i. 14). The revelation of His risen glory wrought instantaneous conviction in their minds.

then of all the apostles. This seems to refer to our Lord’s ascension, when, “while they beheld, He was taken up” (Acts i. 9).

8 as of one born out of due time. Or, “as unto the untimely birth”; an allusion partly to the time and mode of his conversion (Acts ix.), but chiefly to his unworthiness (9): cp. I Tim. i. 12-16.

12 how say some among you, etc.? These were most probably Gentile Christians, to whom this doctrine was strange, improbable, and unwelcome, because it attached so much importance to the body (cp. Acts xvii. 18, 32). Some also objected that they could not understand how the resurrection was to be effected (35).

14 vain. Lit., “empty.” Vulq., “inanis.”

15 false witnesses of God. Concerning God.

17 ye are yet in your sins. Having neither pardon nor life; for Christ’s death as a sacrifice for sin cannot have been accepted, if He is still among the dead: see note on Rom. iv. 25.

vain. “Foolish”; idle. A different word from that in ver. 14.

19 we are of all men most miserable. Lit., “we are more pitiable than all men”; bitterly disdisappointed in the noblest hopes for which the greatest sacrifices have been made (see vers. 29-32).

20 the firstfruits of them that slept. That is, the forerunner and pledge of theirs: see Rom. viii. 23; and cp. I Thess. iv. 14. This figure was the more suitable, as our Lord rose on the morrow after the paschal sabbath, the day when the firstfruits of the harvest were presented (see Lev. xxiii. 10, 11).

22. For as in Adam all die. See note on Rom. v. 14; see also Rom. viii. 9-11.

24. Then [cometh] the end. The close of Christ’s mediatorial kingdom: cp. John v. 22; vi. 39.

26. The last enemy [that] shall be destroyed [is] death. “As the last enemy, death is brought to nought” (Ellicott). Death is here personified as a foe, or rival king, surviving all other foes, and the one, therefore, whose destruction (Rev. xx. 14) is the last and crowning act of Messiah’s reign.

27. For He (hath) put all things under His feet. See note on Psa. viii. 6.

28 then shall the Son also Himself be subject, etc. Christ’s mediatorial kingdom over all things, which began when He rose from the grave, will have fulfilled its purpose when “death, the last enemy, is destroyed,” and mankind have been raised and judged. “The word Son here designates not the Logos as such, but the Logos [’the Word’] as incarnate” (Hodge).

29 baptised for the dead. Many interpretations have been given of these words, which literally mean “on behalf of the dead.” The suggestion appears to be that some were baptised to carry on the life and work of their departed friends.

31. I die daily. “I am daily in imminent peril of death” (2 Cor. iv. 11). Strong as this assertion may seem, I would stake all the joy which the Lord has given me in you as my converts (“that glorying in you which I have,” R.V.) upon its truth.

32 after the manner of men. Under the influence of ordinary human motives, without reference to the Christian’s hopes.

with beasts. Doubtless a figurative expression. Our only certain information as to what had occurred to him at Ephesus before this is in Acts xviii. 18-21; xix. 1-20. The commotion raised by Demetrius was later.

If the dead rise not. These words (connected in A.V. with the preceding) are best understood as beginning a new sentence: “If the dead are not raised, let us eat and drink,” etc. (R.V.). Darkening the prospects of the future, you are thrown back into the reckless sensualism which Isaiah (xxii. 13) described. You deceive yourselves if you think that false principles will not lead to bad practices (33). They have already done so among yourselves (34).

33. Evil communications (i.e., bad company) corrupt good manners. A proverb of universal common sense, expressed in these very words by Menander the Greek dramatist.

34. Awake to righteousness. Lit., “Awake to soberness righteously.” Shake off the moral lethargy produced by the evil communications of those who question the resurrection; “not knowing the power of God”; see Matt. xxii. 29, and note. These Corinthians had become “besotted with false speculation and error,” and are bidden to arouse themselves “in a rightful manner, with the righteous resolve of breaking with the past, and of not continuing in the sinfulness which is the fatal associate of unbelief” (Ellicott).

35 with what body. “With what manner of body,” R.V.

36. Thou fool. “Foolish one”; not the word used in Matt. v. 22.

that which thou sowest. The word thou is emphatic. Thine own act in sowing might have taught thee better; for it proceeds on the assumption that one form of life must pass away in order to the development of a very different and higher form.

except it die. Cp. John xii, 24, and note.

38 to every seed his (its) own body. All nature shows that matter is capable of the most varied organisation, fitting it for different purposes (38-41). So that no objection to the doctrine of the resurrection can be founded on the wide difference between the mortal and the immortal body.

44 natural. Rather, “animal”; i.e., such as an animal needs; in distinction from “spiritual”; i.e., such as is more fitted to man’s spiritual nature in its celestial state.

45 a quickening spirit. “Life-giving.” Adam had an animal nature derived from and suited to “the earth” (Gen. ii. 7): but Christ is [the Lord] from heaven (47; John iii. 13), having a spiritual nature and a life-giving energy: see John v. 21, 26.

48 heavenly. See Phil. iii. 20, 21, and notes.

50. Now this I say, brethren. I have something important to add. This entire change is certain, because it is necessary; for human nature in its present state, composed of “flesh and blood,” and therefore “corruptible” (53), cannot enter the heavenly state of eternal glory.

51 a mystery. Cp. I Thess. iv. 15-17.

52 the last trump. The “trumpet” was used to summon assemblies, especially at the great Hebrew festivals: see Numb. x. 1-10, and notes; and hence the sounding of a trumpet is used to represent the gathering of a multitude.

54 then shall be brought to pass, etc. See Isa. xxv. 8. Comp. Isa. xxvi. 19, and Ezek. xxxvii. 13, and notes.

55. O grave (Hades). Another reading, supported by some of the best MSS. and adopted in R.V. and Nestle (Gr. Test.), gives “O death” in both clauses.

56 the strength of sin is the law. See notes on Rom. vii. 7-13.