Day 1325 of 1461 · 2030-08-17
1 Corinthians 15:1–29
1Now I declare to you, brothers, the Good News which I preached to you, which also you received, in which you also stand,
2by which also you are saved, if you hold firmly the word which I preached to you—unless you believed in vain.
3For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures,
4that he was buried, that he was raised on the third day according to the Scriptures,
5and that he appeared to Cephas, then to the twelve.
6Then he appeared to over five hundred brothers at once, most of whom remain until now, but some have also fallen asleep.
7Then he appeared to James, then to all the apostles,
8and last of all, as to the child born at the wrong time, he appeared to me also.
9For I am the least of the apostles, who is not worthy to be called an apostle, because I persecuted the assembly of God.
10But by the grace of God I am what I am. His grace which was given to me was not futile, but I worked more than all of them; yet not I, but the grace of God which was with me.
11Whether then it is I or they, so we preach, and so you believed.
12Now if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?
13But if there is no resurrection of the dead, neither has Christ been raised.
14If Christ has not been raised, then our preaching is in vain, and your faith also is in vain.
15Yes, we are also found false witnesses of God, because we testified about God that he raised up Christ, whom he didn’t raise up, if it is so that the dead are not raised.
16For if the dead aren’t raised, neither has Christ been raised.
17If Christ has not been raised, your faith is vain; you are still in your sins.
18Then they also who are fallen asleep in Christ have perished.
19If we have only hoped in Christ in this life, we are of all men most pitiable.
20But now Christ has been raised from the dead. He became the first fruits of those who are asleep.
21For since death came by man, the resurrection of the dead also came by man.
22For as in Adam all die, so also in Christ all will be made alive.
23But each in his own order: Christ the first fruits, then those who are Christ’s, at his coming.
24Then the end comes, when he will deliver up the Kingdom to God, even the Father, when he will have abolished all rule and all authority and power.
25For he must reign until he has put all his enemies under his feet.
26The last enemy that will be abolished is death.
27For, “He put all things in subjection under his feet.” But when he says, “All things are put in subjection”, it is evident that he is excepted who subjected all things to him.
28When all things have been subjected to him, then the Son will also himself be subjected to him who subjected all things to him, that God may be all in all.
29Or else what will they do who are baptized for the dead? If the dead aren’t raised at all, why then are they baptized for the dead?
About a five-minute read
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~909 words.
Matthew Henry. Having confirmed the truth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? He is alive who was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected. (4.) When this is done, and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all, Co1 15:28. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance.
Jamieson–Fausset–Brown. by man . . . by man--The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it. But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (Th1 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (Col 3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.
John Calvin. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 3. Ye are yet in your sins For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has crucified our old man, that its lusts might no longer reign in us, (Romans 6:6, 12;) and, in fine, has by death destroyed the power of death, and the devil himself, (Hebrews 2:14;) yet there would have been none of all these things, if he had not, by rising again, come off victorious. This statement shows more clearly that the Corinthians had been imposed upon by some mistaken fancy of a figurative resurrection, such as Hymeneus and Philetus, as though the last fruit of our faith were set before us in this life. (2 Timothy 2:17, 18.) For as the resurrection is the completion of our salvation, and as to all blessings is, as it were, the farthest goal, [43] the man who says that our resurrection is already past, leaves us nothing better to hope for after death. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, he, the first-fruits of them that slept, rose again, All who died before Christ, and were raised again to life, died afterwards; but Christ is the first-fruits of all who shall be raised from the dead to die no more." -- Lightfoot. -- Ed. [49] "The first-fruits were by the command of God presented to him at a stated season, not only as a token of the gratitude of the Israelites for his bounty, but as an earnest of the approaching harvest.
Martin Luther. Like the poor publican he confessed his sin and unworthiness, and ascribed all that he is to the grace of God alone, which made a Christian and an apostle of him who had been a persecutor. It speaks almost exclusively of the resurrection of the dead, and therefore ought properly to be read and preached at the Easter season. For Saint Paul, though he was an exalted apostle, and had labored in that office more than all the others together, boasts not of his own deeds, as did the proud Pharisee.
Jonathan Edwards. “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” Christ as Mediator has now the kingdom and government of the world so committed to him, that he is to all intents and purposes in the room of his Father. God has left the government in his hands wholly, now since his exaltation, that he may himself have the accomplishment and finishing of those great things for which he died. But with respect to government, God will be respected as supreme orderer, and Christ with his church united to him, and dependent on him, shall together receive of the benefit of his government.
Full commentary on this passage
Matthew Henry
chapter
In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection (Co1 15:1-11). II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead (Co1 15:12-19). III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations (Co1 15:20-34). IV. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection (v. 35-50). V. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave (Co1 15:51-57). And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him (Co1 15:58).
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1–11
It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Co1 15:12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Ti2 2:17, Ti2 2:18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,
I. What a stress he lays upon it (Co1 15:1, Co1 15:2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (Co1 15:2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb 10:23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Mat 10:22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve…
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12–19
Having confirmed the truth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? Co1 15:12. It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As,
I. If there be (can be) no resurrection of the dead, then Christ has not risen (Co1 15:13); and again, "If the dead rise not, cannot be raised or recovered to life, then is Christ not raised, Co1 15:16. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?"
II. It would follow hereupon that the preaching and faith of the gospel would be vain: If Christ be not risen, then is our preaching vain, and your faith vain, Co1 15:14. This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make preaching vain. "We apostles should be found false witnesses of God; we pretend to be God's witnesses for truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this life; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chaff and emptiness." 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: If Christ be not raised, your faith is vain; you are yet in your sins (Co1 15:17), yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone that forgiveness is to be had. We have redemption through his blood, the forgiveness of sins, Eph 1:7. No remission of sins is to be had but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how vain a thing is faith in him, upon this supposition! He must rise for our justification who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead?
III. Another absurdity following from this supposition is that those who have fallen asleep in Christ have perished. if there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of future retribution, and not merely the revival of the flesh; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who sl…
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20–34
In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,
I. On the resurrection of Christ. 1. Because he is indeed the first-fruits of those that slept, Co1 15:20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom 11:16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, Th1 4:14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is, 2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, Co1 15:21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (Co1 15:23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality. 3. Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num 24:2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly off…
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John Calvin
1
1 Corinthians 15:1-10
1. Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;
1. Notum autem vobis facio, fratres, evangelium quod evangelizavi vobis, quod et recepistis, in quo etiam stetistis.
2. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain:
2. Per quod etiam salutem habetis: quo pacto annuntiarim vobis, si tenetis, nisi frustra credidistis.
3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures;
3. Tradidi enim vobis imprimis quod et acceperam, quod Christus mortuus fuerit, pro peccatis nostris secundum Scripturas,
4. And that he was buried, and that he rose again the third day according to the scriptures:
4. Et quod sepultus sit, et quod resurrexit tertio die, secundum Scripturas.
5. And that he was seen of Cephas, then of the twelve:
5. Et quod visus fait Cephae, deinde ipsis duodecim:
6. After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.
6. Postea visus fait plus quam qaingentis fratribus simul, ex quibus plures manent [1] adhuc ad hunc usque diem: qaidam autem obdormierunt.
7. After that, he was seen of James; then of all the apostles.
7. Deinde visus fait Iacobo: post apostolis omnibus:
8. And last of all he was seen of me also, as of one born out of due time.
8. Postremo vero onmium, velut abortivo, visus fait et mihi.
9. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
9. Ego enim sum minimus apostolorum, qui non sum idoneus ut dicar apostolus: quandoquidem persequutus sum ecclesiam Dei.
10. But by the grace of God I am what I:am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
10. Sed gratia Dei sum id quod sum: et gratia ejus, quae mihi collata est, non fuit inanis, sed copiosius quam illi omnes laboravi: non ego tamen, sed gratia Dei quae mihi aderat.
1. Now I make known to you. He now enters on another subject -- the resurrection -- the belief of which among the Corinthians had been shaken by some wicked persons. It is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees.
For example, when he says,
Of what advantage is it to be baptized for the dead? (1 Corinthians 15:29.)
Were it not better to eat and to drink? (1 Corinthians 15:32.)
Why are we in peril every hour? (1 Corinthians 15:30,)
and the like, it might very readily be replied, in accordance with the views of the philosophers, "Because after death the soul survives the body." Hence some apply the whole of Paul's reasoning contained in this chapter to the immortality of the soul. For my part, while I leave undetermined what the error of the Corinthians was, yet I cannot bring myself to view Paul's words as referring to anything else than the resurrection of the body. Let it, therefore be regarded as a settled poi…
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11
1 Corinthians 15:11-19
11. Therefore whether it were I or they, so we preach, and so ye believed.
11. Sire ego igitur, sive illi, ita praedicamus, et ita credidistis.
12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
12. Si autem Christus praedicatur excitatus a mortuis, quomodo dicunt quidam, mortuorum resurrectionem non esse?
13. But if there be no resurrection of the dead, then is Christ not risen:
13. Si autem mortuorum resur-rectionon est, neque Christus resurrexit.
14. And if Christ be not risen, then is our preaching vain, and your faith is also vain.
14. Quodsi Christus non resurrexit, inanis igitur est praedicatio nostra, inanis et fides vestra.
15. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not.
15. Invenimur etiam falsi testes Dei, quia testati sumus a Deo, quod suscitaverit Christum; quem non suscitavit, siquidem mortui non resurgunt.
16. For if the dead rise not, then is not Christ raised:
16. Si enim mortui non resurgunt, neque Christus resurrexit.
17. And if Christ be not raised, your faith is vain; ye are yet in your sins.
17. Si autem Christus non resurrexit, vana est fides vestra: adhuc estis in peccatis vestris.
18. Then they also which are fallen asleep in Christ are perished.
18. Ergo et qui obdormierunt in Christo perierunt.
19. If in this life only we have hope in Christ, we are of all men most miserable.
19. Quodsi in hac vita solum speramus in Christo, miserrimi sumus omnium hominum.
11. Whether I or they Having compared himself with the other Apostles, he now associates himself with them, and them with him, in agreement as to their preaching. "I do not now speak of myself, but we have all taught so with one mouth, and still continue to teach so." For the verb kerussomen (we preach) is in the present tense -- intimating a continued act, or perseverance in teaching. [31] "If, then, it is otherwise, our apostleship is void: nay more -- so ye believed: your religion, therefore, goes for nothing."
12. But of Christ. He now begins to prove the resurrection of all of us from that of Christ. For a mutual and reciprocal inference holds good on the one side and on the other, both affirmatively and negatively -- from Christ to us in this way: If Christ is risen, then we will rise -- If Christ is not risen, then we will not rise -- from us to Christ on the other hand: If we rise, then Christ is risen -- If we do not rise, then neither is Christ risen. The ground-work of the argument to be drawn from Christ to us in the former inference is this: "Christ did not die, or rise again for himself, but for us: hence his resurrection is the foundation. [32] of ours, and what was accomplished in him, must be fulfilled in us also." In the negative form, on the other hand, it is thus: "Otherwise he would have risen again needlessly and to no purpose, because the fruit of it is to be sought, not in his own person, but in his members."
Observe the ground-work, on the other hand, of the former inference to be deduced from us to him; for the resurrection is not from nature, and comes from no other quarter than from Christ alone. For in Adam we die, and we recover life only in Christ; hence it follows that his resurrection is the foundation of ours, so that if that is taken away, it cannot stand [33] The ground-work of the negative inference has been already stated; for as he could not have risen again but on our account, his resurrection would be null and void, [34] if it were of no advantage to us.
14. Then is our preaching vain -- not simply as having some mixture of falsehood, but as being altogether an empty fallacy. For what remains if Christ has been swallowed up by death -- if he has become extinct -- if he has been overwhelmed by the curse of sin -- if, in fine, he has been overcome by Satan? In short, if that fund…
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20
1 Corinthians 15:20-28
20. But now is Christ risen from the dead, and become the firstfruits of them that slept.
20. Nunc autem Christus resurrexit a mortuis, primitiae eorum qui domierunt, fuit.
21. For since by man came death, by man came also the resurrection of the dead.
21. Quandoquidem enim per hominem mors, etiam per hominem resurrectio mortuorum.
22. For as in Adam all die, even so in Christ shall all be made alive.
22. Quemadmodum enim in Adam omnes moriuntur, ita et in Christo omnes vivificabuntur.
23. But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
23. Unusquisque autem in proprio ordine. Primitiae Christus, deinde, qui Christi erunt in adventu ipsius.
24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power.
24. Postea finis, quum tradiderit regnum Deo et Patri, quum aboleverit omnem principatum, et omnem potestatem, et virtutem.
25. For he must reign, till he hath put all enemies under his feet.
25. Oportet enim ipsum regnare, donec posuerit omnes inimicos sub pedes suos.
26. The last enemy that shall be destroyed is death.
26. Novissimus destruetur hostis mors.
27. For he hath put all things under his feet. But when he saith, all things are put under him, it is manifest that he is excepted, which did put all things under him.
27. Omnia enim subjecit sub pedes eius: quum omnia dixerit, clarum est, quod omnia sunt subjecta praeter eum, qui omnia illi subjecit.
28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.
28. Quum autem subjecerit illi omnia, tunc et ipse Filius subjicietur ei, qui omnia illi subjecit, ut sit Deus omnia in omnibus.
20. But now hath Christ risen. Having shown what dreadful confusion as to everything would follow, if we were to deny that the dead rise again, he now again assumes as certain, what he had sufficiently established previously -- that Christ has risen; and he adds that he is the first-fruits, [48] by a similitude taken, as it appears, from the ancient ritual of the law. For as in the first-fruits the produce of the entire year was consecrated, so the power of Christ's resurrection is extended to all of us -- unless you prefer to take it in a more simple way -- that in him the first fruit of the resurrection was gathered. I rather prefer, however, to understand the statement in this sense -- that the rest of the dead will follow him, as the entire harvest does the first-fruits; [49] and this is confirmed by the succeeding statement.
21. Since by man came death The point to be proved is, that Christ is the first-fruits, and that it was not merely as an individual that he was raised up from the dead. He proves it from contraries, because death is not from nature, but from man's sin. As, therefore, Adam did not die for himself alone, but for us all, it follows, that Christ in like manner, who is the antitype, [50] did not rise for himself alone; for he came, that he might restore everything that had been ruined in Adam.
We must observe, however, the force of the argument; for he does not contend by similitude, or by example, but has recourse to opposite causes for the purpose of proving opposite effects. The cause of death is Adam, and we die in him: hence Christ, whose office it is to restore to us what we lost in Adam, is the cause of life to us; and his resurrection is the ground-work and pledge of ours. And as the former was the beginning of death, so the latter is of life. In the fifth chapter of the Romans (Romans 5) he follows out the same comparison; but there is this difference, that in that passage he reasons respecting a spiritual life and death, while he treats here of the resurrection of the body, which is the fruit of spiritual life.
23. Every one in his own order. Here we have an anticipa…
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29
1 Corinthians 15:29-34
29. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?
29. Quid alioqui facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? quid etiam baptizantur pro mortuis?
30. And why stand we in jeopardy every hour?
30. Quid etiam nos periclitamur omni hora?
31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily.
31. Quotidie morior per nostram gloriam, fratres, quam habeo in Christo Iesu Domino nostro.
32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die.
32. Si secundum hominem pugnavi ad bestias Ephesi, quid mihi prodest? edamus et bibamus: eras enim moriemur.
33. Be not deceived: evil communications corrupt good manners.
33. Ne erretis: Mores honestos corrumpunt mala colloquia.
34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame.
34. Evigilate juste, et ne peccetis: ignorantiam enim Dei quidam habent: ad pudorem vobis incutiendum dico.
29. Else what shall they do He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns. In the first place he brings forward this objection -- that the baptism which those received who are already regarded as dead, will be of no avail if there is no resurrection. Before expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion [63] that the Corinthians were accustomed, when any one had been deprived of baptism by sudden death, to substitute some living person in the place of the deceased -- to be baptized at his grave. They at the same time do not deny that this custom was corrupt, and full of superstition, but they say that Paul, for the purpose of confuting the Corinthians, was contented with this single fact, [64] that while they denied that there was a resurrection, they in the mean time declared in this way that they believed in it. For my part, however, I cannot by any means be persuaded to believe this, [65] for it is not to be credited, that those who denied that there was a resurrection had, along with others, made use of a custom of this sort. Paul then would have had immediately this reply made to him: "Why do you trouble us with that old wives' superstition, which you do not yourself approve of?" Farther, if they had made use of it, they might very readily have replied: "If this has been hitherto practiced by us through mistake, rather let the mistake be corrected, than that it should have weight attached to it for proving a point of such importance."
Granting, however, that the argument was conclusive, can we suppose that, if such a corruption as this had prevailed among the Corinthians, the Apostle, after reproving almost all their faults, would have been silent as to this one? He has censured above some practices that are not of so great moment. He has not scrupled to give directions as to women's having the head covered, and other things of that nature. Their corrupt administration of the Supper he has not merely reproved, but has inveighed against it with the greatest keenness. Would he in the meantime have uttered not a single word in reference to such a base profanation of baptism, which was a much more grievous fault? He has inveighed with great vehemence against those who, by frequenting the banquets of the Gentiles, silently countenanced their superstitions. Would he have suffered this horrible superstition of the Gentiles to be openl…
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Martin Luther
1–10 · Epistle Sermons
1 Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, 2 by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. 3 For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; 4 and that he was buried; and that he hath been raised on the third day according to the scriptures; 5 and that he appeared to Cephas; then to the twelve; 6 then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep; 7 then he appeared to James; then to all the apostles; 8 and last of all, as to the child untimely born, he appeared to me also. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me.
PAUL'S WITNESS TO CHRIST'S RESURRECTION.
This text is fully explained in the sermons on the entire chapter, which have been published separately. He who desires may read them there. It speaks almost exclusively of the resurrection of the dead, and therefore ought properly to be read and preached at the Easter season. The reason of its selection for this Sunday seems to be that the latter part of it corresponds with the Gospel for this Sunday.
For Saint Paul, though he was an exalted apostle, and had labored in that office more than all the others together, boasts not of his own deeds, as did the proud Pharisee. Like the poor publican he confessed his sin and unworthiness, and ascribed all that he is to the grace of God alone, which made a Christian and an apostle of him who had been a persecutor.
Twelfth Sunday After Trinity
Source · Public Domain (tr. J. N. Lenker, Luther's Epistle Sermons, 1908-1909; Project Gutenberg #30619: Public domain in the USA)
Jamieson–Fausset–Brown
2
ye are saved--rather, "ye are being saved."
if ye keep in memory what I preached unto you--Able critics, BENGEL and others, prefer connecting the words thus, "I declare unto you the Gospel (Co1 15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."
unless--which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.
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3
I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Act 8:37).
first of all--literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance.
which I . . . received--from Christ Himself by special revelation (compare Co1 11:23).
died for our sins--that is, to atone FOR them; for taking away our sins (Jo1 3:5; compare Gal 1:4): "gave Himself for our sins" (Isa 53:5; Co2 5:15; Tit 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (Heb 5:3; Pe1 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Rom 4:25), (though in English Version translated similarly, "for").
according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [BENGEL]. So our Lord quotes Isa 53:12, in Luk 22:37; compare Psa 22:15, &c.; Dan 9:26.
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4
buried . . . rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Mat 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Act 2:26-28) [BENGEL].
rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.
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5
seen of Cephas--Peter (Luk 24:34).
the twelve--The round number for "the Eleven" (Luk 24:33, Luk 24:36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Act 1:22-23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."
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6
five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Mat 26:32; Mat 28:7, Mat 28:10, Mat 28:16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. ALFORD'S theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Act 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and JUNIUS were, perhaps, of the number (Rom 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Act 1:22).
remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.
fallen asleep--in the sure hope of awaking at the resurrection (Act 7:60).
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7
seen of James--the Less, the brother of our Lord (Gal 1:19). The Gospel according to the Hebrews, quoted by JEROME [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."
all the apostles--The term here includes many others besides "the Twelve" already enumerated (Co1 15:5): perhaps the seventy disciples (Luk 10:1) [CHRYSOSTOM].
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8
One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [GROTIUS]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (Pe1 1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.
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9
least--The name, "Paulus," in Latin, means "least."
I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.
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20 more notes on this passage are in the library.
Jonathan Edwards
28 · Notes on the Bible
[158] 1 Cor. xv. 28. “And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all.” Christ as Mediator has now the kingdom and government of the world so committed to him, that he is to all intents and purposes in the room of his Father. He is to be respected as God himself is, as supreme, and absolute, and sovereign Ruler. God has left the government in his hands wholly, now since his exaltation, that he may himself have the accomplishment and finishing of those great things for which he died. He is made head over all things to the church until the consummation; and he is now king of the church, and of the world, in his present state of exaltation. He is not properly a subordinate ruler, because God hath entirely left the government with him, to his wisdom, and to his power. But after Christ has obtained all the ends of his labours and death, there will be no farther occasion for the government’s being after that manner in his hands. He will have obtained by his government, all the ends he desired; and so then God the Father will resume the government, and Christ and his church will spend eternity in mutual enjoyment, and in the joint enjoyment of God; not but that Christ will still be the king and head of his church, he will be as much their head of influence and source of good and happiness as ever. But with respect to government, God will be respected as supreme orderer, and Christ with his church united to him, and dependent on him, shall together receive of the benefit of his government.
Source · Public Domain (The Works of Jonathan Edwards, ed. E. Hickman, London 1834; CCEL text of the Banner of Truth facsimile reprint)