---
title: "Clarke"
description: "It appears from this chapter that there were some false apostles at Corinth, who denied the resurrection, see 1 Corinthians 15:12; in consequence of which"
image: "/images/missing.jpg"
url: "https://realbiblebelievers.com/commentaries/clarkes-commentary/1-corinthians/15"
---

It appears from this chapter that there were some false apostles at Corinth, who denied the *resurrection*, see [1 Corinthians 15:12](../../../kjv/1-corinthians/15/12); in consequence of which St. Paul discusses *three* questions in this chapter:-
1. Whether there be a resurrection of the dead? [1 Corinthians 15:1-35](../../../kjv/1-corinthians/15/1-35).
2. What will be the nature of the resurrection bodies?
[1 Corinthians 15:35-51](../../../kjv/1-corinthians/15/35-51).
3. What should become of those who should be found alive in
the day of judgment? [1 Corinthians 15:51-57](../../../kjv/1-corinthians/15/51-57).

I. The resurrection he proves,
1. From *Scripture*, [1 Corinthians 15:1-4](../../../kjv/1-corinthians/15/1-4).
2. From *eye witnesses*, [1 Corinthians 15:5-12](../../../kjv/1-corinthians/15/5-12).

II. He proves the resurrection by showing the *absurdity* of the
contrary doctrine:-
1. If the dead rise not, Christ is not risen, [1 Corinthians 15:13](../../../kjv/1-corinthians/15/13).
2. It would be absurd to have faith in Him, according to the
preaching of the Gospel, if he be not risen, [1 Corinthians 15:14](../../../kjv/1-corinthians/15/14).
3. The apostles must be false witnesses who attest this
resurrection, [1 Corinthians 15:15](../../../kjv/1-corinthians/15/15).
4. The faith of the Corinthians must be vain who believe it,
[1 Corinthians 15:16](../../../kjv/1-corinthians/15/16); [1 Corinthians 15:17](../../../kjv/1-corinthians/15/17).
5. All the believers who have died in the faith of Christ have
perished, if Christ be not risen, [1 Corinthians 15:18](../../../kjv/1-corinthians/15/18).
6. Believers in Christ are in a more miserable state than any
others, if there be no resurrection, [1 Corinthians 15:19](../../../kjv/1-corinthians/15/19).
7. Those who were baptized in the faith that Christ died for
them and *rose again*, are deceived, [1 Corinthians 15:29](../../../kjv/1-corinthians/15/29).
8. The apostles, and Christians in general, who suffer
persecution on the ground that, after suffering awhile here
they shall have a glorious resurrection, are acting a foolish
and unprofitable part, [1 Corinthians 15:30-32](../../../kjv/1-corinthians/15/30-32).

Verse [1 Corinthians 15:1](../../../kjv/1-corinthians/15/1). ***The Gospel which I preached unto you*** — This Gospel is contained in *Christ dying for our sins, being buried*, and *rising* *again the third day*. See the following verses.

Verse [1 Corinthians 15:2](../../../kjv/1-corinthians/15/2). ***By which also ye are saved*** — That is, ye are now in a salvable state; and are saved from your Gentilism, and from your former sins.
***If ye keep in memory*** — Your future salvation, or being brought finally to glory, will now depend on your *faithfulness* to the grace that ye have received.

Verse [1 Corinthians 15:3](../../../kjv/1-corinthians/15/3). ***For I delivered unto you first of all*** — εν προτοις. As the *chief things*, or matters of the greatest importance; fundamental truths.
***That which I - received*** — By revelations from God himself, and not from man.
***That Christ died for our sins*** — The death of Jesus Christ, as a vicarious sacrifice for sin, is ενπρωτοις; among the *things* that are of *chief importance*, and is essential to the Gospel scheme of salvation.
***According to the Scriptures*** — It is not said any where in the Scriptures, in express terms, that Christ should rise on the *third* day; but it is fully implied in his *types*, as in the case of *Jonah*, who came out of the belly of the fish on the *third day*; but particularly in the case of *Isaac*, who was a very expressive *type* of Christ; for, as his being brought to the Mount Moriah, bound and laid on the wood, in order to be *sacrificed*, pointed out the *death* of Christ; so his being brought *alive* on the *third day* from the mount was a figure of Christ's resurrection. Bishop *Pearce* and others refer to [Matthew 12:40](../../../kjv/matthew/12/40); [Matthew 16:21](../../../kjv/matthew/16/21); and [Luke 9:22](../../../kjv/luke/9/22); "which two Gospels, having been written at the time when Paul wrote this epistle, were properly called by the name of the Sacred *Scriptures*." It might be so; but I do not know of one proof in the New Testament where its *writings*, or any *part of them*, are called the *Scriptures*.

Verse [1 Corinthians 15:5](../../../kjv/1-corinthians/15/5). ***That he was seen of Cephas, then of the twelve*** — This refers to the journey to Emmaus, [Luke 24:13](../../../kjv/luke/24/13), [Luke 24:34](../../../kjv/luke/24/34); and to what is related [Mark 16:14](../../../kjv/mark/16/14).
***Then of the twelve*** — Instead of δωδεκα, *twelve*, ενδεκα, *eleven*, is the reading of D*EFG, *Syriac* in the margin, some of the *Slavonic, Armenian, Vulgate, Itala*, and several of the *fathers*; and this reading is supported by [Mark 16:14](../../../kjv/mark/16/14). Perhaps the term *twelve* is used here *merely* to point out the *society of the* *apostles*, who, though at this time they were only *eleven*, were still called the *twelve*, because this was their *original number*, and a number which was afterward *filled* up. See [John 20:24](../../../kjv/john/20/24).

Verse [1 Corinthians 15:6](../../../kjv/1-corinthians/15/6). ***Above five hundred brethren at once*** — This was probably in *Galilee*, where our Lord had many disciples. See [Matthew 28:16](../../../kjv/matthew/28/16). What a remarkable testimony is this to the truth of our Lord's resurrection! *Five hundred* persons saw him at one time; the greater part of whom were *alive* when the apostle wrote, and he might have been confronted by many if he had dared to assert a falsity.

Verse [1 Corinthians 15:7](../../../kjv/1-corinthians/15/7). ***After that, he was seen of James*** — But *where*, and on what *occasion*, we are not told; nor indeed do we know which *James* is intended; *James* the son of *Zebedee*, or *James* the son of *Alpheus*. But one thing is sufficiently evident, from what is here said, that this James, of whom the apostle speaks, was still *alive*; for the apostle's manner of speaking justifies this conclusion.
***Then of all the apostles.*** — Including, not only the *eleven*, but, as some suppose, the *seventy-two* disciples.

Verse [1 Corinthians 15:8](../../../kjv/1-corinthians/15/8). ***And last of all - of me also*** — It seems that it was essential to the character of a primitive *apostle* that he had *seen* and *conversed* with Christ; and it is evident, from the history of Saul's conversion, [Acts 9:4-7](../../../kjv/acts/9/4-7), where see the notes, that Jesus Christ did *appear* to him; and he pleaded this ever after as a *proof of his call to the apostleship*. And it does not appear that, after this time, Jesus ever did make any *personal discovery* of himself to any one.
***As of one born out of due time.*** — The apostle considers himself as coming *after* the time in which Jesus Christ personally conversed with his disciples; and that, therefore, to see him at all, he must see him in this *extraordinary* way. Some have entered into a very disgusting detail on the *figure* used here by the apostle. The words, ωσπερει τω εκτρωματι, signify not merely one *born out of due time*, but one born *before his time*; and consequently, not bidding fair for vigour, usefulness, or long life. But it is likely that the apostle had a different meaning; and that he refers to the original institution of the *twelve* apostles, in the *rank* of whom he never stood, being appointed not to *fill up a place* among the *twelve*, but as an *extra* and *additional* apostle. *Rosenmuller* says that those who were beyond the number of *twelve* senators were termed *abortivi*, abortives; and refers to *Suetonius* in *Octavio*, cap. 35. I have examined the place, but find no such epithet. According to *Suetonius*, in that place, they were called *orcini*-persons who had assumed the senatorial dignity *after the death* of Julius Caesar, pretending that they had derived that honour from *him*.

Verse [1 Corinthians 15:9](../../../kjv/1-corinthians/15/9). ***I am the least of the apostles*** — This was literally *true* in reference to his being chosen *last*, and chosen not in the *number* of the *twelve*, but as an *extra* apostle. How much pains do some men take to make the apostle *contradict* himself, by attempting to show that he was the very *greatest* of the apostles, though he calls himself the *least*! Taken as a *man* and a *minister* *of Christ*, he was greater than any of the *twelve*; taken as an *apostle* he was less than any of the *twelve*, because not originally in that body.
***Am not meet to be called an apostle*** — None of the *twelve* had ever *persecuted* Christ, nor withstood his doctrine: Saul of Tarsus had been, before his conversion, a *grievous persecutor*; and therefore he says, ουκειμιικανος, *I am not proper to be called* *an apostle, because I persecuted the Church of God*, i.e. of Christ, which none of the *apostles* ever did.

Verse [1 Corinthians 15:10](../../../kjv/1-corinthians/15/10). ***But, by the grace of God I am what I am*** — God, by his mere grace and good will, has called me to be an apostle, and has denominated me such.
***And his grace***, c.] Nor have I been unfaithful to the Divine call I used the grace which he gave me; and when my labours, travels, and sufferings are considered, it will be evident that *I have laboured more abundantly than the whole twelve*. This was most *literally* true.
***Yet not I, but the grace of God*** — It was not through my own power or wisdom that I performed these things, but through the Divine influence which accompanied me.

Verse [1 Corinthians 15:11](../../../kjv/1-corinthians/15/11). ***Whether*****it were*****I or they*** — All the apostles of Christ agree in the same doctrines; we all preach *one* and the *same* *thing*; and, as we preached, so ye believed; having received from us the true apostolical faith, that Jesus died for our sins, and rose again for our justification; and that *his resurrection* is the *pledge* and *proof* of *ours*. Whoever teaches contrary to this does not preach the true apostolic doctrine.
Paul was the last of the *primitive* apostles. The *primitive* apostles were those who had *seen* Christ, and got their call to the apostolate immediately from *himself*. There were many apostles after this time, but they were all *secondary*; they had a Divine call, but it was *internal*, and never accompanied by any *vision* or *external* demonstration of that Christ who had been manifested in the flesh.

Verse [1 Corinthians 15:12](../../../kjv/1-corinthians/15/12). ***Now if Christ be preached***, c.] Seeing it is true that we have thus preached Christ, and ye have credited this preaching, *how say some among you*, who have professed to receive this doctrine from us *that there is no resurrection of the dead*, though we have shown that *his* resurrection is the *proof* and *pledge* of *ours*? That there was some *false teacher*, or *teachers*, among them, who was endeavouring to incorporate *Mosaic rites* and ceremonies with the Christian doctrines, and even to blend *Sadduceeism* with the whole, appears pretty evident. To confute this mongrel Christian, and overturn his bad doctrine, the apostle writes this chapter.

Verse [1 Corinthians 15:13](../../../kjv/1-corinthians/15/13). ***If there be no resurrection of the dead*** — As Christ was partaker of the same *flesh* and *blood* with us, and he promised to raise mankind from the dead through his resurrection, *if the* *dead rise not* then Christ has had no resurrection. There seem to have been some at Corinth who, though they denied the resurrection of the dead, admitted that Christ had risen again: the apostle's argument goes therefore to state that, if *Christ* was raised from the dead, *mankind* may be raised; if *mankind* cannot be raised from the dead, then the body of Christ was never raised.

Verse [1 Corinthians 15:14](../../../kjv/1-corinthians/15/14). ***Then*****is*****our preaching vain*** — Our whole doctrine is useless, nugatory and false.
***And your faith*****is*****also vain.*** — Your belief of a false doctrine must necessarily be to you unprofitable.

Verse [1 Corinthians 15:16](../../../kjv/1-corinthians/15/16). ***False witnesses*** — As having testified the fact of Christ's resurrection, as a matter which ourselves had witnessed, when we knew that we bore testimony to a falsehood. But could five hundred persons agree in this imposition? And if they did, is it possible that some one would not *discover* the cheat, when he could have *no interest* in keeping the secret, and might greatly promote his secular interest by making the discovery? Such a case never occurred, and never can occur. The testimony, therefore, concerning the resurrection of Christ, is incontrovertibly true.
***If so be that the dead rise not.*** — This clause is wanting in DE, *Syriac*, some of the *Slavonian*, and *Itala*; several also of the primitive *fathers* omit it. Its great *similarity* to the following words might be the cause of its omission by some copyists.

Verse 17. ***Ye are yet in your sins.*** — If Christ has not risen from the dead, there is no proof that he has not been *justly* put to death. If *he* were a *malefactor*, God would not work a miracle to raise him from the dead. If he has not been raised from the dead, there is a presumption that he has been put to death *justly*; and, if so, consequently he has made no *atonement*; and *ye are yet* *in your sins*-under the power, guilt, and condemnation of them. All this reasoning of the apostle goes to prove that at Corinth, even among those false teachers, the *innocency* of our Lord was allowed, and the *reality* of his resurrection not questioned.

Verse 18. ***They also which are fallen asleep*** — All those who, either by *martyrdom* or *natural death*, have departed in the faith of our Lord Jesus Christ, *are perished*; their hope was without *foundation*, and their faith had not *reason* and *truth* for its object. Their bodies are dissolved in the earth, finally decomposed and destroyed, notwithstanding the promise of Christ to such, that he would raise them up at the last day. See [John 5:25](../../../kjv/john/5/25), [John 5:28](../../../kjv/john/5/28), [John 5:29](../../../kjv/john/5/29); [John 11:25](../../../kjv/john/11/25), [John 11:26](../../../kjv/john/11/26), &c.

Verse 19. ***If in this life only we have hope*** — It would be better to translate and *point* this verse as follows:-
*And, if in this life we have hoped in Christ only, we are more* *to be pitied than all men*. If, in this life, we have no other hope and confidence but in Christ, (and if he be still *dead*, and not yet risen,) we are more to be pitied than any other men; we are sadly deceived; we have denied ourselves, and been denied by others; have mortified ourselves, and been persecuted by our fellow creatures on account of our belief and hope in One who is not existing, and therefore can neither succour us here, nor reward us hereafter. Bishop *Pearce*.

Verse 20. ***But now is Christ risen*** — On the contrary, Christ is raised from the dead, and is become the *first fruits of them that* *slept*. His resurrection has been *demonstrated*, and our resurrection necessarily follows; as sure as the *first fruits* are the proof that there is a *harvest*, so surely the resurrection of Christ is a *proof* of *ours*. The *Judaizing* teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some *first fruits*, has very good harmony with them; yet especially it agrees with the offering of the *sheaf*, commonly called *omer*, not only as the *thing* itself, but also as to the circumstances of the *time*. For first there was the *passover*, and the day following was a *Sabbatic* day, and on the day *following* that the first fruits were offered. 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."

Verse 21. ***For since by man*****came*****death*** — *Mortality* came by Adam, *immortality* by Christ; so sure as all have been subjected to natural death by Adam, so sure shall all be raised again by Christ Jesus. Mortality and immortality, on a general ground, are the subject of the apostle's reasoning here; and for the explanation of the transgression of Adam, and the redemption by Christ, [Romans 5:10](../../../kjv/romans/5/10), &c.

Verse 23. ***But every man in his own order*** — The apostle mentions *three* orders here:
1. Christ, who rose from the dead by his own power.
2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers.
3. Then cometh the *end*, when the whole mass shall be raised.
Whether this *order* be exactly what the apostle intends, I shall not assert. Of the *first*, Christ's own resurrection, there can be no question. The *second*, the resurrection of his followers, *before* that of the common dead, is thought by some very reasonable. "They had here a resurrection from a *death of sin* to a *life of righteousness*, which the others had not, because they *would* not be saved in Christ's way. That they should have the privilege of being raised *first*, to behold the astonishing *changes* and *revolutions* which shall then take place, has nothing in it contrary to propriety and fitness;" but it seems contrary to [1 Corinthians 15:52](../../../kjv/1-corinthians/15/52), in which *all the dead* are said to rise in a moment, in the twinkling of an eye. "And, *thirdly*, that all the other mass of mankind should be raised last, just to come forward and receive their doom, is equally reasonable:" but it is apparently inconsistent with the manner in which God chooses to act; see [1 Corinthians 15:53](../../../kjv/1-corinthians/15/53). Some think that by *them that are Christ's at his coming*, "we are to understand Christ's coming to *reign on earth a thousand years* *with his saints*, previously to the general judgment;" but I must confess I find nothing in the sacred writings distinctly enough marked to support this opinion of the *millennium*, or *thousand* *years'* reign; nor can I conceive any important end that can be answered by this procedure.
We should be very cautious how we make a *figurative* expression, used in the most *figurative book* in the Bible, the foundation of a very important *literal system* that is to occupy a measure of the *faith*, and no small portion of the *hope*, of Christians. The strange conjectures formed on this very uncertain basis have not been very creditable either to reason or religion.

Verse 24. ***When he shall have delivered up the kingdom*** — The *mediatorial* kingdom, which comprehends all the displays of his grace in saving sinners, and all his spiritual influence in governing the Church.
***All rule, and all authority and power.*** — Αρχην - εξουσιαν - και δυναμιν. As the apostle is here speaking of the *end* of the present system of the world, the rule, authority, and power, may refer to all earthly governments, emperors, kings, princes, c. though angels, principalities, and powers, and the rulers of the darkness of this world, and all spiritual wickedness in high places, may be also intended. Our Lord Jesus is represented here as administering the concerns of the kingdom of grace in this lower world during the time that this Divine economy lasts; and when the *end*-the time determined by the wisdom of God, comes, then, as there is no longer any need of this administration, the kingdom is delivered up unto the Father: an allusion to the case of *Roman viceroys* or *governors* of provinces, who, when their administration was ended, delivered up their *kingdom* or *government* into the hands of the emperor.
The apostle may refer, also, to an opinion of the ancient Jews, that there should be *ten kings* who should have the supreme government of the whole world: the *first* and *last* of which should be GOD himself; but the *ninth* should be the *Messiah*; after whose empire the kingdom should be delivered up into the hands of God for ever. See the place in *Schoettgen* on this verse, and on [Luke 1:33](../../../kjv/luke/1/33).

Verse 25. ***For he must reign***, c.] This is according to the promise, [Psalms 110:1](../../../kjv/psalms/110/1): "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Therefore the kingdom cannot be given up till all rule and government be cast down. So that while the world lasts, Jesus, as the *Messiah* and *Mediator*, must reign and all human beings are properly his subjects, are under his government, and are accountable to *him*.

Verse 26. ***The last enemy*** — Death, shall be destroyed; καταργειται, shall be *counter-worked, subverted*, and finally *overturned*. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a *general resurrection*; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that *death shall be destroyed* assures the fact that there shall be a *general resurrection*; and this is a proof, also, that after the resurrection there shall be *no more death*.

Verse 27. ***For he hath put all things under his feet*** — The Father hath put all things under the feet of Christ according to the prophecy, [Psalms 110:1-7](../../../kjv/psalms/110/1-7).
***He is excepted*** — i.e. The *Father*, who hath put all things under him, the *Son*. This observation seems to be introduced by the apostle to show that he does not mean that the Divine nature shall be subjected to the human nature. Christ, as Messiah, and Mediator between God and man, must ever be considered inferior to the Father: and his human nature, however dignified in consequence of its union with the Divine nature, must ever be inferior to God. The whole of this verse should be read in a *parenthesis*.

Verse 28. ***The Son also himself be subject*** — When the administration of the *kingdom of grace* is finally closed; when there shall be no longer any state of *probation*, and consequently no longer need of a distinction between the *kingdom of grace* and the *kingdom of glory*; then the Son, as being *man* and Messiah, shall cease to exercise any distinct dominion and *God be all in* *all*: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any *distinct* or *separate* parts in either the kingdom of grace, or the kingdom of glory, and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a *personality* essentially in the infinite Godhead, that personality must exist eternally; but *how* this shall be we can neither tell nor know till that time comes in which *we* *shall* SEE HIM AS HE IS. [1 John 3:2](../../../kjv/1-john/3/2).

Verse 29. ***Else what shall they do which are baptized for the**********dead*** — This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have laboured to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks:
1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the *demonstration* of the *truth* of the *Gospel*.
2. The multitudes who embraced Christianity became converts on the *evidence* of this resurrection.
3. This resurrection was considered the *pledge* and *proof* of the resurrection of all believers in Christ to the possession of the same glory into which he had entered.
4. The baptism which they received they considered as an emblem of their *natural death* and resurrection. This doctrine St. Paul most pointedly preaches, [Romans 6:3-5](../../../kjv/romans/6/3-5): *Know ye not that so many of us as were baptized into Jesus Christ,* *were baptized into his death? Therefore we are buried with him* *by baptism into death; that like as Christ was raised up from the* *dead, even so we also should walk in newness of life: for, if we* *have been planted together in the likeness of his death, we shall* *be also in his resurrection*.
5. It is evident from this that all who died in the faith of Christ died in the faith of the *resurrection*; and therefore cheerfully gave up their lives to death, as they *took joyfully the spoiling of their goods, knowing* *in themselves that they had in heaven a better and an enduring* *substance*, [Hebrews 10:34](../../../kjv/hebrews/10/34).
6. As is the *body*, so are the *members*; those who were properly instructed, and embraced Christianity, believed that as all who had died in the faith of Christ should *rise again*, so they were baptized in the same faith.
7. As so many of the primitive followers of Christ sealed the truth with their *blood*, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving *baptism*, considered himself as *exposing his life* to the most imminent hazard, and offering his life with those who had already offered and laid down theirs.
8. He was therefore *baptized* in reference to this *martyrdom*; and, having a regard to those dead, he cheerfully received baptism, that, whether he were taken off by a *natural* or *violent death*, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martyrs.
9. As *martyrdom* and *baptism* were thus so closely and intimately connected, βαπτιζεσθαι, *to be baptized*, was used to express *being* *put to a violent death* by the hands of persecutors. So [Matthew 20:22](../../../kjv/matthew/20/22), [Matthew 20:23](../../../kjv/matthew/20/23) : "But Jesus answered and said, Are ye able to drink of the *cup* that I shall drink of? c." (Can ye go through my *sufferings*?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my *cup*," (ye shall bear your part of the *afflictions* of the Gospel,) "and be *baptized* with the *baptism* that I am *baptized* with (that is, ye shall suffer *martyrdom*.) See also [Mark 10:38](../../../kjv/mark/10/38). So [Luke 12:50](../../../kjv/luke/12/50) "I have a *baptism* to be *baptized* with; and how am I straitened till it be accomplished!" That is, I must *die a violent death* for the salvation of men.
10. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of *death* in voluntarily going under the water, so they receive it as an emblem of the *resurrection* unto eternal *life*, in coming up out of the water; thus they are *baptized for* *the dead*, in perfect faith of the resurrection. The three following verses seem to confirm this sense.

Verse 30. ***And why stand we in jeopardy every hour?*** — Is there any reason why we should voluntarily *submit* to so many *sufferings*, and every hour be in danger of losing our lives, if the dead rise not? On the conviction of the possibility and certainty of the resurrection, we are thus baptized for the dead. We have counted the cost, despise sufferings, and exult at the prospect of death, because we know we shall have a resurrection unto eternal life.

Verse 31. ***I protest by your rejoicing*** — Νη την ὑμετεραν καυχησιν· *By your exaltation* or *boasting*. Dr. Lightfoot understands this of "the *boasting* of the Corinthians *against* the apostle; that he considered himself continually trampled on by them; rejected and exposed to infamy and contempt; but that he took this as a part of the reproach of Christ; and was happy in the prospect of death and a glorious resurrection, when all those troubles and wrongs would terminate for ever." Instead of υμετεραν, YOUR *exultation* or *boasting*, ημετεραν, OUR *exultation*, is the reading of the *Codex Alexandrinus*, and several others, with the *AEthiopic, Origen*, and *Theophylact*. This will lead to an easier sense: I declare by the exultation which I have in Christ Jesus, as having died for my offences, and risen again for my justification, that I neither fear sufferings nor death; and am daily ready to be offered up, and feel myself continually exposed to death. But the common reading is probably to be preferred; for *your glorying* is the same as *glorying on your* *account*: I profess by the glorying or exultation which I have on *account of your salvation*, that I anticipate with pleasure the end of my earthly race.
***I die daily.*** — A form of speech for, I am continually exposed to death. The following passages will illustrate this. So *Philo*, p. 990. *Flaccus*, who was in continual fear of death, says: καθ' ἑκαστην ἡμεραν, μαλλον δε ὡραν, προαποθνησκω, πολλους θανατους ὑπομενων ανθ' ἑνος του τελευταιου· "Every day, rather every hour, I anticipate death; enduring many deaths before that last one comes." So *Libanius*, speaking of his own miseries and those of the people of Antioch, epist. 1320, page 615, says: ετι ζωντες τεθνηκαμεν· "Though living, we are dead." *Livy* has a similar form of expression to signify *continual danger*, xxix. 17: *Quotidie* *capitur urbs nostra, quotidie diripitur*. "Daily is our city taken, daily is it pillaged."

Verse 32. ***If, after the manner of men***, c.] Much learned criticism has been employed on this verse, to ascertain whether it is to be understood *literally* or *metaphorically*. Does the apostle mean to say that he had *literally* fought with wild beasts at Ephesus? or, that he had met with brutish, savage men, from whom he was in danger of his life? That St. Paul *did not* fight with wild beasts at Ephesus, may be argued,
1. From his own silence on this subject, when enumerating his various sufferings, [2 Corinthians 11:23](../../../kjv/2-corinthians/11/23), c.
2. From the silence of his *historian*, Luke, who, in the acts of this apostle, gives no intimation of this kind and it certainly was too *remarkable* a *circumstance* to be passed over, either by Paul in the catalogue of his own sufferings, or by Luke in his history.
3. From similar modes of speech, which are employed metaphorically, and are so understood.
4. From the improbability that a Roman citizen, as Paul was, should be condemned to such a punishment, when in other cases, by pleading his privilege, he was exempted from being scourged, c. And,
5. From the positive testimony of Tertullian and Chrysostom, who deny the *literal* interpretation.
On the other hand, it is strongly argued that the apostle is to be *literally* understood and that he did, at some particular time, contend with wild beasts at Ephesus, from which he was miraculously delivered.
1. That the phrase κατα ανθρωπον signifies *as men used to do*, and never means *according to the* *manner of men*, as implying their *purpose*, or, *to use their forms* *of speech*, c.
2. From the circumstances of the *case* in Ephesus usually referred to, viz. the insurrection by Demetrius and his fellow craftsmen where, though Paul would have been in danger had he gone into the theatre, he was in little or none, as he did not adventure himself.
3. From his having endured much greater conflicts at *Lystra* and at *Philippi* than at Ephesus, at the former of which he was *stoned to death*, and again miraculously raised to life: [Acts 14:19](../../../kjv/acts/14/19), c. And yet he calls not those greater dangers by this name.
4. That it cannot refer to the insurrection of Demetrius and his fellows, for St. Paul had no contention with them, and was scarcely in any danger, though *Gaius* and *Aristarchus* were: see the whole of [Acts 19](../../../kjv/acts/19). And,
5. As we do not read of any other imminent danger to which he was exposed at Ephesus, and that already mentioned is not sufficient to justify the expression, *I have fought with beasts at Ephesus*, therefore we must conclude that he was at some time, not directly mentioned by his historian or himself, actually exposed to wild beasts at Ephesus.
6. That this is the case he refers to, [2 Corinthians 1:8-10](../../../kjv/2-corinthians/1/8-10): *For we would not, brethren, have you if ignorant of our trouble* *which came to us in Asia, that we were pressed out of measure,* *above strength*, καθυπερβοληνεβαρηθημενυπερδυναμις, *insomuch* *that we despaired even of life. But we had the sentence of death* *in ourselves, that we should not trust in ourselves, but in God* *which raiseth the dead who delivered us from so great a death*: for these expressions refer to some excessive and unprecedented danger, from which nothing less than a miraculous interference could have saved him; and that it might have been an actual exposure to wild beasts, or any other danger equally great, or even greater.
***What advantageth it me, if the dead rise not?*** — I believe the common method of pointing this verse is erroneous; I propose to read it thus: *If, after the manner of men, I have fought with* *beasts at Ephesus, what doth it advantage me? If the dead rise* *not, let us eat and drink, for to-morrow we die*.
What the apostle says here is a regular and legitimate conclusion from the doctrine, *that there is no resurrection*: For if there be no *resurrection*, then there can be no *judgment*- no *future state* of *rewards* and *punishments*; why, therefore, should we bear crosses, and keep ourselves under continual discipline? Let us eat and drink, take all the pleasure we can, for tomorrow we die; and there is an *end* of us for ever. The words, *Let us eat* *and drink, for to-morrow we die*, are taken from [Isaiah 22:13](../../../kjv/isaiah/22/13), as they stand now in the *Septuagint*; and are a pretty smooth proverbial saying, which might be paralleled from the writings of several epicurean heathens,φαγωμεν και πιωμεν· αυριον γαρ αποθνησκομεν. The words of Isaiah are אכול ושתו כי מחר נמות *akol* *reshatho, ki machar namuth*: "In eating and drinking, for to-morrow we die ;" i.e. Let us spend our time in eating and drinking, &c. See a similar speech by *Trimalchio* in *Petronius Arbiter*, Satiric. cap. xxxvii:-
*Ergo vivamus, dum licet esse bene.*

Alas! alas! what wretches we are! all mankind are a worthless pack: thus shall we all be, after death hath taken us away. Therefore, while we may, let us enjoy life.

Verse 33. ***Be not deceived*** — Do not impose on yourselves, and permit not others to do it.
***Evil communications corrupt good manners.*** — There are many sayings like this among the Greek poets; but this of the apostle, and which according to the best MSS. makes an Iambic verse, is generally supposed to have been taken from *Menander's lost* comedy of *Thais*.
There is no difficulty in this saying; he who frequents the company of bad or corrupt men will soon be as they are. He may be sound in the faith, and have the life and power of godliness, and at first frequent their company only for the sake of their pleasing conversation, or their literary accomplishments: and he may think his *faith* proof against their *infidelity*; but he will soon find, by means of their glozing speeches, his faith weakened; and when once he gets under the empire of *doubt*, unbelief will soon prevail; his bad company will corrupt his morals; and the two dry logs will soon burn up the green one.
The same sentiment in nearly the same words is found in several of the Greek writers; AEschylus, Sept. Theb. ver. 605: Εν παντι πραγει δ' εσθ' ὁμιλιας κακης κακιον ουδεν· "In every matter there is nothing more deleterious than evil communication."---Diodorus Siculus, lib. xvi. cap. 54: Ταις πονηραις ὁμιλιαις διεφθειρε τα ηθη των ανθρωπων· "With these evil communications he corrupted the morals of men."
Ταυτα μεν οὑτως ισθι· κακοισι δε μη προσομιλο
Ανδρασιν, αλλ' αιει των αγαθων εχεο·
Και μετα τοισιν πινε και εσθιε, και μετα τοισιν
Ἱζε, και ἁνδανε τοις, ὡν μεγαλη δυναμις.
Εσθλων μεν γαρ απ' εσθλα μαθησεαι· ην δε κακοισι
Συμμιχθῃς, απολεις και τον εοντα νοον.
Theogn. Sent., ver. 31-36.

Know this: Thou must not keep company with the wicked, but converse always with good men. With such eat, drink, and associate. Please those who have the greatest virtue. From good men thou mayest learn good things; but if thou keep company with the wicked, thou wilt lose even the intelligence which thou now possessest.

Verse 34. ***Awake to righteousness*** — Shake off your slumber; awake fully, thoroughly, δικαιως, as ye *ought to do*: so the word should be rendered; not *awake to righteousness*. Be in earnest; do not trifle with God, your souls, and eternity.
***Sin not*** — For this will lead to the destruction both of body and soul. Life is but a *moment*; improve it. Heaven has blessings without end.
***Some have not the knowledge of God*** — The original is very emphatic: αγνωσιανγαρθεουτινεςεχουσι, *some have an ignorance* *of God*; they do not acknowledge God. They have what is their *bane*; and they have not what would be their *happiness* and glory. To have an *ignorance* of God-a sort of substantial darkness, that prevents the light of God from penetrating the soul, is a worse state than to be simply in the dark, or without the Divine knowledge. The apostle probably speaks of those who were once enlightened, had once good morals, but were corrupted by bad company. It was to their *shame* or reproach that they had left the good way, and were now posting down to the chambers of death.

Verse 35. ***But some*****man*****will say*** — αλλα ερει τις. It is very likely that the apostle, by τις *some, some one, some man*, means particularly the *false apostle*, or teacher at Corinth, who was chief in the opposition to the pure doctrine of the Gospel, and to whom, in this covert way, he often refers.
The *second* part of the apostle's discourse begins at this verse. What shall be the nature of the resurrection body?
1. The question is *stated*, [1 Corinthians 15:35](../../../kjv/1-corinthians/15/35).
2. It is *answered*: first, by a *similitude*, [1 Corinthians 15:36-38](../../../kjv/1-corinthians/15/36-38);
secondly, by an *application*, [1 Corinthians 15:33-41](../../../kjv/1-corinthians/15/33-41);
and thirdly, by *explication*, [1 Corinthians 15:42-50](../../../kjv/1-corinthians/15/42-50).

Verse 36. **Thou*****fool*** — αφρον. If this be addressed, as it probably is, to the *false apostle*, there is a peculiar propriety in it; as this man seems to have magnified his own wisdom, and set it up against both God and man; and none but a *fool* could act so. At the same time, it is folly in *any* to assert the impossibility of a thing because *he* cannot comprehend it.
***That which thou sowest is not quickened, except it die*** — I have shown the propriety of this simile of the apostle in the note on [John 12:24](../../../kjv/john/12/24), to which I must refer the reader. A grain of wheat, c., is composed of the *body* or *lobes*, and the *germ*. The latter forms an inconsiderable part of the mass of the grain the *body,* *lobes*, or *farinaceous* part, forms nearly the whole. This body dies-becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is *quickened*, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain *germ* in the present body, which shall become the *seed* of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view.

Verse 37. ***Thou sowest not that body that shall be*** — This is decomposed, and becomes the means of nourishing the whole plant, *roots, stalk, leaves, ear*, and *full corn* in the ear.

Verse 38. ***But God giveth it a body*** — And is there any other way of accounting for it but by the miraculous working of God's power? For out of that one bare grain is produced a system of *roots*, a tall and vigorous *stalk*, with all its appendages of *leaves*, c., besides the full corn in the ear the whole making several hundred times the quantum of what was originally deposited. There are no proofs that what some call *nature* can effect this: it will ever be a philosophical as well as a Scriptural truth, that *God giveth it a body as it pleaseth him*; and so doth he manage the whole of the work, that every seed shall have its *own body*: that the *wheat* germ shall never produce *barley;* nor the *rye, oats*. [Genesis 1:12](../../../kjv/genesis/1/12); [Genesis 1:12](../../../kjv/genesis/1/12).

Verse 39. ***All flesh is not the same flesh*** — Though the organization of all animals is, in its general principles, the same, yet there are no *two* different kinds of *animals* that have flesh of the same flavour, whether the animal be *beast, fowl*, or *fish*. And this is precisely the same with *vegetables*.
In opposition to this general assertion of St. Paul, there are certain people who tell us that *fish* is not *flesh*; and while their religion prohibits, at one time of the year, the flesh of *quadrupeds* and *fowls*, it allows them to eat *fish*, fondly supposing that *fish* is not *flesh*: they might as well tell us that a *lily* is not a *vegetable*, because it is not a *cabbage*. There is a Jewish canon pronounced by *Schoettgen* which my readers may not be displeased to find inserted here: *Nedarim*, fol. 40:
הנודר מן הבשר יהא אסור בבור רגים והגים
*He who is bound by a vow* *to abstain from flesh, is bound to abstain from the flesh of fish* *and of locusts*.
From this it appears that they acknowledged that there was one flesh of beasts and another of fishes, and that he was religiously bound to abstain from the one, who was bound to abstain from the other.

Verse 40. **There are*****also celestial bodies, and bodies*** *terrestrial*] The apostle certainly does not speak of *celestial* and *terrestrial bodies* in the sense in which we use those terms: we invariably mean by the former the *sun, moon, planets*, and *stars*; by the latter, masses of *inanimate matter*. But the apostle speaks of *human beings*, some of which were clothed with *celestial*, others with *terrestrial* bodies. It is very likely, therefore, that he means by the *celestial bodies* such as those refined human bodies with which *Enoch, Elijah*, and *Christ* himself, appear in the realms of glory: to which we may add the bodies of those *saints* which arose after our Lord's resurrection; and, after having *appeared to many*, doubtless were taken up to paradise. By *terrestrial* bodies we may understand those in which the saints now live.
***But the glory of the celestial*****is*****one*** — The *glory* - the excellence, beauty, and perfection. Even the present *frail human* *body* possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the *celestial* body, that in which Christ now appears, and according to which ours shall be raised, ([Philippians 3:21](../../../kjv/philippians/3/21),) will exceed the excellence of this beyond all comparison. A *glory* or *splendour* will belong to that which does not belong to this: *here* there is a *glory* of excellence; there, there will be a *glory* of *light* and effulgence; for the bodies of the saints shall shine like the *sun* in the kingdom of their Father. See [Matthew 13:43](../../../kjv/matthew/13/43).

Verse 41. **There is*****one glory of the sun*** — As if he had said: This may be illustrated by the present *appearance* of the celestial bodies which belong to our system. The *sun* has a greater degree of splendour than the *moon*; the moon than the *planets*; and the planets than the *stars*. And even in the fixed stars, one has a *greater degree* of *splendour* than another, which may proceed either from their different *magnitudes*, or from the comparative *proximity* of some of them to our earth; but from which of these causes, or from what other cause unknown, we cannot tell, as it is impossible to ascertain the distance of any of the fixed stars; even the nearest of them being too remote to afford any sensible *parallax*, without which their distances cannot be measured. See the concluding observations.

Verse 42. ***So also is the resurrection of the dead.*** — That is, the bodies of the dead, though all immortal, shall possess different degrees of *splendour* and *glory*, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different *degrees* of glory, which the righteous shall possess in the kingdom of heaven. They make out *seven* degrees:-
"The *first* of which is possessed by צדיקים *tsaddi kim*, the just, who observe the covenant of the holy, blessed God, and subjugate all evil affections."
"The *second* is possessed by those who are ישרים *yesharim*, the upright; whose delight it is to walk in the ways of God and please him."
"The *third* is for תמימים *temimim*, the perfect: those who, with integrity, walk in the ways of God, and do not curiously *pry* into his dispensations."
"The *fourth* is for קדושים *kedoshim*, the holy ones; those who are the excellent of the earth, in whom is all God's delight." [Psalms 16:3](../../../kjv/psalms/16/3).
"The *fifth* is for בעלי תשובה *baaley teshubah*, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord."
"The *sixth* is for תינוקות של בית רבן *tinukoth shel beith raban*, the scholars and tender ones; who have not transgressed."
"The *seventh* is for חסידים *chasidim*, the godly: and this is the innermost of all the departments." These seven degrees require a comment by themselves.
There is a saying among the rabbins very like that of the apostle in this and the preceding verse *Siphri*, in *Yalcut Simeoni*, page 2, fol. 10: "The faces of the righteous shall be, in the world to come, like suns, moons, the heaven, stars, lightnings: and like the lilies and candlesticks of the temple."
***It is sown in corruption*** — The body is *buried* in a state of degradation, decay, and corruption. The apostle uses the word *sown* to intimate that the body shall rise again, as a seed springs up that has been sown in the earth.
***It is raised in incorruption*** — Being no more subject to corruption, dissolution, and death.

Verse 43. ***It is sown in dishonour*** — Being now stripped of all the glory it had as a machine, fearfully and wonderfully made by the hands of God; and also consigned to death and destruction *because of sin*. This is the most *dishonourable* circumstance.
***It is raised in glory*** — It is raised a glorious body, because immortal, and for ever redeemed from the empire of death.
***It is sown in weakness*** — The principles of dissolution, corruption, and decay, have prevailed over it; disease undermined it; and death made it his prey.
***It is raised in power*** — To be no more liable to weakness, through labour; decay, by age; wasting, by disease; and dissolution, by death.

Verse 44. ***It is sown a natural body*** — σωμα ψυχικον. An *animal* *body*, having a multiplicity of *solids* and *fluids* of different kinds, with different functions; composed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, blood, and various juices, requiring continual support from aliment; and hence the necessity of *labour* to provide food, and *skill* to prepare it; which food must be masticated, digested, and refined; what is proper for nourishment secreted, brought into the circulation, farther elaborated, and prepared to enter into the composition of every part; hence *growth* and *nutrition*; without which no organized body can possibly exist.
***It is raised a spiritual body.*** — One perfect in all its parts; no longer dependent on natural productions for its support; being built up on indestructible principles, and existing in a region where there shall be no more *death*; no more causes of *decay* leading to dissolution; and consequently, no more necessity for food, *nutrition*, c. The body is spiritual, and has a spiritual existence and spiritual support.
What the apostle says here is quite consistent with the views his countrymen had on this subject.
In *Sohar Chadash*, fol. 43, it is said: "So shall it be in the resurrection of the dead only, the old uncleanness shall not be found."
*R. Bechai*, on the law, fol. 14, says: "When the godly shall arise, their bodies shall be pure and innocent; obedient to the instinct of the soul: there shall be no adversary, nor any evil disease."
*Rab. Pinchas* says: "The holy blessed God shall make the bodies of the righteous as beautiful as the body of Adam was when he entered into paradise."
*Rab. Levi* says: "When the soul is in heaven, it is clothed with celestial light; when it returns to the body, it shall have the same light; and then the body shall shine like the splendour of the firmament of heaven. Then shall men gain the knowledge of what is perfect." *Sohar. Gen*., fol. 69.
The Jews have an opinion that the *os coxendicis*, the lower joint of the backbone, *survives* the corruption of the body; and that it is out of this bone that the resurrection body is formed. In the place last quoted, fol. 70, we have the following teachings on this subject: "Let us borrow an example from what relates to the purifying of silver. *First*, the ore is cast into the burning furnace, that it may be separated from its earthly impurities; it is then *silver*, but not *perfect silver*. They put it into the furnace a *second* time, and then all its scoriae are separated from it, and it becomes *perfect silver*, without any adulteration. Thus does the holy blessed God: he *first* buries our bodies under the earth, where they putrefy and corrupt, that nothing remains but that *one bone*: from this a new body is produced, which is indeed a *body*, but not a *perfect body*. But in that great day, when all bodies are hidden in the earth, and the soul departs, then even that bone decays, and the body which was formed out of it remains, and is as the *light of the sun*, and the *splendour of heaven*. Thus, as the silver was purified, so is the body: and no imperfect mixture remains." See *Schoettgen*.
These things must not be treated as rabbinical dotages; the different *similes* used for the apostle have the same spirit and design: as the seed which is sown in the earth rots, and out of the germ contained in it God in his providence produces a root, stalk, leaves, ear, and a great numerical increase of grains; is it not likely that God, out of some *essential* parts of the body that now is, will produce the resurrection body; and will then give the soul a body as it pleaseth him; and so completely preserve the *individuality* of every human being, as he does of every *grain*; giving to each its own body? [1 Corinthians 15:38](../../../kjv/1-corinthians/15/38). So that as surely as the *grain of wheat* shall produce *wheat* after it is cast in the earth, corrupts, and dies; so surely shall our *bodies* produce the *same bodies* as to their *essential* individuality. As the germination of seeds is produced by his *wisdom* and *power*, so shall the pure and perfect human body be in the resurrection. Hence he does not say the body is *buried*, but the body is sown; it is *sown* in *weakness*, it is *sown* in *dishonour*, &c., &c.
***There is a natural body, and there is a spiritual body.*** — This very saying is found in so many words, in *Yalcut Rubeni*, fol. 126: "There are different kinds of men."
אית אדם דאיהו אדם דנשמתא ואיה אדם רגופא
"There is a spiritual Adam, and there is also a corporeal Adam."

Verse 45. ***The first man Adam was made a living soul*** — These forms of expression are also common among the Jews: hence we find אדם הראשון *Adam harishon*, "Adam the first;" and אדם קדמאי *Adam* *kadmai*, " Adam the last." They assert that there are two Adams: 1. The *mystical* heavenly Adam; and 2. The mystical earthly Adam. See *Sohar Exod*., fol. 29; and the several examples in *Schoettgen*. The apostle says this is written: *The first man Adam was made a* *living soul*: this is found [Genesis 2:7](../../../kjv/genesis/2/7), in the words נשמת חיים *nishmath chaiyim*, the *breath of lives*; which the apostle translates ψυχην ζωσαν, a *living soul*.
***The last Adam - a quickening spirit.*** — This is also said to be *written*; but *where*, says Dr. Lightfoot, is this *written* in the whole sacred book? *Schoettgen* replies, In the very same verse, and in these words: ויהי האדם לנפש חיה *vayehi ha-Adam le-nephesh* *chaiyah*, and Adam became a living soul; which the apostle translates πνευμα ζωοποιουν, a *quickening*, or life-giving *spirit*. Among the cabalistic Jews נפש *nephesh* is considered as implying greater *dignity* than נשמה *nishma*. The former may be considered as pointing out the *rational*, the latter the *sensitive* soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the *Spirit of the Messiah*; and they allow that it was this Spirit that *moved on the face of the waters*, [Genesis 1:2](../../../kjv/genesis/1/2). And they assert that *the Messiah shall quicken those who dwell in* *the dust*.
"It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ-*The seed of the* *woman shall bruise the head of the serpent*, and believing it, named his wife *Chauvah*, that is, *life*; so the *Septuagint*, και εκαλεσεν Αδαμ το ονονα της γυναικος αυτου Ζωη· *And Adam* *called the name of his wife, Life*. What! Is she called *Life* that brought *death* into the world? But Adam perceived τον εσχατον Αδαμ, the last Adam exhibited to him in the promise, to be πνευμα ζωο, ποιουν, a *quickening* or *life-giving spirit*; and had brought in a *better life* of the *soul*; and should at last bring in a *better life* of the *body*. Hence is that saying, [John 1:4](../../../kjv/john/1/4): Εν αυτῳ ζωη ην, In HIM was LIFE."
Some contend that the *first Adam* and the *last Adam* mean the same person in *two* different states: the first man with the body of his *creation*; the same person with the body of his *resurrection*. [1 Corinthians 15:49](../../../kjv/1-corinthians/15/49).

Verse 46. ***That was not first which is spiritual*** — The *natural* or *animal* body, described [1 Corinthians 15:44](../../../kjv/1-corinthians/15/44), was the *first*; it was the body with which Adam was *created*. The *spiritual body* is the *last*, and is that with which the *soul* is to be clothed in the *resurrection*.

Verse 47. ***The first man*****is*****of the earth*** — That is: Adam's body was made out of the *dust of the earth*; and hence the apostle says he was χοικος, *of the dust*; for the body was made עפר מן האדמה *aphar min ha-adamah, dust from the ground*; [Genesis 2:7](../../../kjv/genesis/2/7).
***The second man*****is -*****from heaven.*** — *Heavenly*, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a *heavenly* nature, and not subject to decay or death. What is formed of *earth* must live after an *earthly manner*; must be *nourished* and supported by the earth: what is from *heaven* is of a *spiritual* nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to *man*; and to point out the difference between the *animal* body and the *spiritual* body, or between the bodies which we *now* have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, *the second man* is *the Lord from* *heaven*? In the quotation I have omitted οκυριος, the Lord, on the following authorities: MANUSCRIPTS - BCD*EFG, and two others. VERSIONS - *Coptic, AEthiopic, Armenian* in the margin, *Vulgate*, and *Itala*. FATHERS - *Origen*, who quotes it once and omits it once; *Athanasius, Basil*, the two *Gregories, Nyssen* and *Nazianzen;* *Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose,* *Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus,* *Primasius, Sedulius, Bede*, and *others*. See these authorities more at large in *Wetstein*. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: *The first man is of the earth, earthy; the* *second man is of heaven, heavenly*; κυριος being *omitted* and ουρανιος *added*. The *first man* and the *second man* of this verse are the same as the *first Adam* and the *second Adam* of [1 Corinthians 15:45](../../../kjv/1-corinthians/15/45), and it is not clear that *Christ* is meant in either place. Some suppose that there is a reference here to what *Eve* said when she brought forth Cain: *I have gotten a man from the Lord*, קניתי איש את יהוה kanithi ish eth Yehovah, *I have possessed* or *obtained* a *man, the Lord*; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her *son*; as Adam had when he named his *wife*. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.
The terms *first man of the earth*, and *second man from heaven*, are frequent among the Jews: אדם לעילא the *superior* Adam; and אדם תתאה *Adam the inferior*; that is, the *earthly* and the *heavenly* Adam: Adam *before* the resurrection, and Adam *after* it.

Verse 48. ***As*****is*****the earthy*****, c.**] As Adam was, who was formed from the earth, so are all his descendants frail, decaying, and subject to death.
***As*****is*****the heavenly*** — As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.

Verse 49. ***And as we have borne the image of the earthy*** — As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to *Adam* in his *twofold* state: viz. of *mortality* and *immortality*; of disgrace and honour; of earth and heaven.
But by many commentators the words are understood to refer to *Adam* and *Christ*, in [1 Corinthians 15:46-49](../../../kjv/1-corinthians/15/46-49). By *these*, Christ is called the *second Adam*, the *quickening Spirit,* the *second man*, and the *heavenly*; whose *image* of righteousness and true holiness we are *to bear*.
But when I consider, 1st. How all these terms are used and applied in the *Jewish writings*, it appears to me that as this was not their import among *them*, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the *second Adam* in either Old or New Testament. The discourse of the apostle, [Romans 5:14-19](../../../kjv/romans/5/14-19), will not prove it, though in those verses there is a *comparison* drawn between Adam and Christ; but that comparison refers to the extent of the *sin* and *condemnation* brought upon all men by the transgression of the *first*; and the *redemption* purchased for all men by the sacrifice of the *last*; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in *this mortal* life, and his state after the resurrection. *Here*, all men are corrupt and mortal, and *here*, all men die. *There*, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal.
Of the *image of Adam*, in his *heavenly* or paradisaical *state*, the rabbins talk largely: they say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his *splendour* shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both *earthly* and *heavenly*; but when he sinned, his glory was diminished, and his wisdom departed from him." *Yalcut Rubeni*, fol. 10.
They add farther, that "in the time in which Adam received the בדיוקנה עילאה *heavenly image*, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21.
2. From all this, and much more might be produced on the subject, (see *Schoettgen*,) it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very *phraseology*; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between *Adam* and *Christ*, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is *orthodox*: what I here propose is no *heresy*. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.

Verse 50. ***Flesh and blood cannot inherit the kingdom*** — This is a *Hebrew* periphrasis for *man*, and *man* in his present state of *infirmity* and *decay*. Man, in his present state, cannot inherit the kingdom of God; his nature is not suited to that place; he could not, in his present *weak state*, endure an *exceeding great* *and eternal weight of glory*. Therefore, it is necessary that he should *die*, or be *changed*; that he should have a *celestial body* suited to the celestial *state*. The apostle is certainly not speaking of *flesh and blood* in a *moral* sense, to signify corruption of mind and heart; but in a *natural* sense; as such, *flesh* and *blood* cannot inherit glory, for the reasons already assigned.

Verse 51. ***I show you a mystery*** — That is, a thing which you have never known before. But what is this *mystery*? Why, that *we* *shall not all sleep*; we shall not all *die*; but we shall all be *changed*: of this the Jews had not *distinct* notions. For, as flesh and blood cannot inherit glory, and all shall not be found *dead* at the day of judgment, then all must be *changed*-undergo such a change that their bodies may become *spiritual*, like the bodies of those who shall be raised from the dead.

Verse 52. ***In a moment*** — ενατομω. *In an atom*; that is, an *indivisible* point of time. *In the twinkling of an eye*; as soon as a man can *wink*; which expressions show that this mighty work is to be done by the almighty power of God, as he does all his works, He *calls*, and it is *done*. The resurrection of *all* the *dead*, from the foundation of the world to that time, and the change of all the *living* then upon earth, shall be the work of a *single* *moment*.
***At the last trump*** — This, as well as all the rest of the peculiar phraseology of this chapter, is merely *Jewish*, and we must go to the Jewish writers to know what is intended. On this subject, the *rabbins* use the very same expression. Thus *Rabbi* *Akiba*: "How shall the holy blessed God raise the dead? We are taught that God has a *trumpet* a thousand ells long, according to the ell of God: this *trumpet* he shall *blow*, so that the sound of it shall extend from one extremity of the earth to the other. At the *first* blast the *earth* shall be shaken; at the *second*, the *dust* shall be separated; at the *third*, the *bones* shall be gathered together; at the *fourth*, the *members* shall *wax warm*; at the *fifth*, the *heads* shall be covered with *skin*; at the *sixth,* the *souls* shall be *rejoined* to their *bodies*; at the *seventh*, all shall *revive* and stand *clothed*." See *Wetstein*. This tradition shows us what we are to understand by the *last trump* of the apostle; it is the *seventh* of Rab. *Akiba*, when the dead shall be all raised, and, being *clothed upon* with their eternal vehicles, they shall be ready to appear before the judgment seat of God.
***For the trumpet shall sound*** — By this the apostle confirms the *substance* of the tradition, there shall be the *sound of a trumpet* on this great day; and this other scriptures teach: see [Zechariah 9:14](../../../kjv/zechariah/9/14); [Matthew 24:31](../../../kjv/matthew/24/31); [John 5:25](../../../kjv/john/5/25); [1 Thessalonians 4:16](../../../kjv/1-thessalonians/4/16), in which latter place, the apostle treats this subject among the Thessalonians, as he does here among the Corinthians. See the notes there.
***Shall be raised incorruptible*** — Fully clothed with a new body, to die no more.
***We shall be changed.*** — That is, those who shall then be found *alive*.

Verse 53. ***For this corruptible***, c.] Because flesh and blood cannot inherit glory therefore, there must be a refinement by *death*, or a *change* without it.

Verse 54. ***Death is swallowed up in victory.*** — Κατεποθη ὁ θανατος εις νικος. These words are a quotation from [Isaiah 25:8](../../../kjv/isaiah/25/8), where the Hebrew is בלע המות לנצח *billa hammaveth lanetsach: He* (God) *hath swallowed up death in victory*; or, *for ever*. These words in the *Septuagint* are thus translated: κατεπιεν ὁ θανατος ισχυσας· Death *having prevailed*, or *conquered, hath swallowed up.* But in the version of *Theodotion*, the words are the same with those of the apostle. The Hebrew לנצח *lanetsach* the *Septuagint* sometimes translate ειςνικος, *in victory*, but most commonly εις τελος, *for ever*; both, as Bishop Pearce observes, in such kind of phrases, signifying the same thing, because eternity conquers all things; and accordingly, in [2 Samuel 2:26](../../../kjv/2-samuel/2/26), where the Septuagint have μη εις νικος καταφαγεται ἡ ῥομφαια, our English version has, *Shall the sword devour* FOR EVER? And the same may be seen in [Job 36:7](../../../kjv/job/36/7); [Lamentations 5:20](../../../kjv/lamentations/5/20); [Amos 1:11](../../../kjv/amos/1/11); [Amos 8:7](../../../kjv/amos/8/7); from which authority the bishop translates the clause here, *Death is swallowed up* FOR EVER.
Death is here personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that *eternity* gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. How glorious a time to the righteous, when the inhabitant shall no more say, I am sick; when God shall have wiped away all tears from off all faces, and when there shall be no more death. This time must come. Hallelujah! The Lord God Omnipotent reigneth.

Verse 55. ***O death, where is thy sting? O grave, where is thy**********victory?*** — Που σου, Θανατε, το κεντρον· που σου, ᾁδη, το νικος· These words are generally supposed to be taken from [Hosea 13:14](../../../kjv/hosea/13/14), where the Hebrew text stands thus: אהי דבריך מות אהי קטבך שאול *ehi debareyca maueth; ehikatabca sheol*: which we translate, *O* *death! I will be thy plagues; O grave! I will be thy destruction*; and which the Septuagint translate very nearly as the apostle, που ἡ δικη σου, Θαντε; που το κεντρον σον, ᾁδη; O death, where is thy revenge, or *judicial process*? O grave, where is thy sting? And it may be remarked that almost all the MSS., *versions*, and many of the *fathers*, interchange the two members of this sentence as they appear in the Septuagint, attributing *victory* to *death*; and the *sting*, to *hades* or the *grave*; only the Septuagint, probably by mistake or corruption of copyists, have δικη, dike, *revenge* or a *judicial process*, for νικος, nikos, *victory*: a mistake which the similarity of the words, both in *letters* and *sound*, might readily produce. We may observe, also, that the אהי *ehi* (I will be) of the Hebrew text the Septuagint, and the apostle following them, have translated που, *where*, as if the word had been written איה *where*, the two last letters interchanged; but אהי *ehi*, is rendered *where* in other places; and our translators, in the 10th verse of this same chapter ([Hosea 13:10](../../../kjv/hosea/13/10)) render אהי מלך *ehi malca*, "I will be thy king," but have this note in the margin, "Rather, *where is thy king*? King Hoshea being then in prison." The apostle, therefore, and the Septuagint, are sufficiently vindicated by the use of the word elsewhere: and the best Jewish commentators allow this use of the word. The *Targum, Syriac,* *Arabic, Vulgate*, and some MSS. of *Kennicott* and *De Rossi*, confirm this reading.
Having vindicated the translation, it is necessary to inquire into the meaning of the apostle's expressions. Both *Death* and *Hades* are here personified: *Death* is represented as having a *sting, dagger*, or *goad*, by which, like the driver of oxen, he is continually irritating and urging on; (these irritations are the *diseases* by which men are urged on till they fall into *Hades*, the empire of Death;) to *Hades, victory* is attributed, having overcome and conquered all human life, and subdued all to its own empire. By the transposition of these two members of the sentence, the *victory* is given to *Death*, who has extinguished all human life; and the *sting* is given to *Hades*, as in his empire the *evil* of death is fully displayed by the extinction of all animal life, and the destruction of all human bodies. We have often seen a personification of death in ancient paintings-a skeleton crowned, with a dart in his hand; probably taken from the apostle's description. The Jews represent the angel of death as having a sword, from which deadly drops of gall fall into the mouths of all men.
*Hades*, which we here translate *grave*, is generally understood to be the *place of separate spirits*. [Matthew 11:23](../../../kjv/matthew/11/23).

Verse 56. ***The sting of death*****is*****sin*** — The apostle explains himself particularly here: death could not have entered into the world if sin had not entered *first*; it was *sin* that not only introduced *death*, but has armed him with all his *destroying* force; the *goad* or *dagger* of death is *sin*; by this both body and soul are slain.
***The strength of sin*****is*****the law.*** — The law of God forbids all transgression, and sentences those who commit it to temporal and eternal death. Sin has its controlling and *binding* power from the law. The law *curses* the transgressor, and provides no help for him; and if nothing else intervene, he must, through it, continue ever under the empire of death.

Verse 57. ***But thanks*****be*****to God*** — What the law could not do, because it is *law*, (and law cannot provide *pardon*,) is done by the *Gospel* of our Lord Jesus Christ: he has *died* to slay death; he has *risen* again to bring mankind from under the empire of *hades*. All this he has done through his mere unmerited *mercy*; and eternal *thanks* are due to God for this *unspeakable gift*. He has given us the *victory* over sin, Satan, death, the grave, and hell.

Verse [1 Corinthians 15:58](../../../kjv/1-corinthians/15/58). ***Be ye steadfast***] εδραιοι, from εδρα, a *seat*; be settled; confide in the truth of this doctrine of the resurrection, and every thing that pertains to it, as confidently as a man *sits* down on a SEAT, which he knows to be solid, firm, and safe; and on which he has often *sat*.
***Unmovable***] αμετακινητοι, from α, *negative*, and μετακινεω, *to move away*; let nothing *shake* your faith; let nothing *move you* *away* from this hope of the Gospel which is given unto you. What I tell you I receive from God; your false teachers cannot say so: in a declaration of God you may unshakingly confide.
***Always abounding in the work of the Lord***] The *work of the Lord* *is obedience* to his holy word; every believer in Christ is a *workman* of God. He that *works* not, to bring glory to God and good to man, is not acknowledged as a *servant of Christ*; and if he be not a servant, he is not a *son*; and if not a son, then not an *heir*. And he must not only *work*, but *abound* in that work; ever exceeding his former self; and this, not for a *time*, but *always*; beginning, continuing, and ending every act of life to God's glory and the good of his fellows.
***Your labour is not in vain***] *Your labour in the Lord is not in* *vain*; you must not only *work*, but you must *labour*-put forth all your strength; and you must work and labour *in the Lord*-under his *direction*, and by his *influence*; for without him ye can do nothing. And this labour cannot be *in vain*; you shall have a resurrection unto eternal life: not because you have *laboured*, but because Christ died and gave you grace to be faithful.
1. THE chapter through which the reader has passed is a chapter of great importance and difficulty; and on its difficulties much has been written in the preceding notes. Though I have used all the helps in my power to guide me in explaining it, I have, upon the whole, been obliged to think for myself, and claim only the praise of severe labour, ever directed by honest intention and an earnest desire to find out the truth.
2. There are many questions connected with the doctrine of the resurrection which I could not introduce here without writing a *book* instead of *short notes* on a very long chapter. On such subjects, I again beg leave to direct the reader to Mr. *Samuel* *Drew's* Essay on that subject.
3. One remark I cannot help making; the doctrine of the *resurrection* appears to have been thought of much more consequence among the primitive Christians than it is *now*! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the Gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!
4. Though all men shall rise again, yet it will be in widely different circumstances: some will rise to glory and honour; others to shame and everlasting contempt. Those alone who here received the salvation of God, and continued faithful unto death, shall have a resurrection to everlasting glory; not every *believer*, but every loving obedient believer, shall enter into the paradise of God, and have a body fashioned like unto his Lord's glorious body.
5. All glorified spirits will not have the same *degree* of glory. *Two* things will necessarily cause great difference: 1. The quantum of *mind*; and 2. The quantum of *grace*.
(1.) It is idle to suppose that God has made all human souls with the *same capacities*: he has not. There is an infinite diversity; he who has the greatest mind can *know* most, *do* most, *suffer* most, and *enjoy* most.
(2.) The quantum of *grace* will be another great cause of diversity and glory. He who received most of Christ here, and was most devoted to his service, shall have the nearest *approach* to him in his own kingdom. But all equally holy and equally faithful souls shall not have equal degrees of glory; for the glory will be according to the *capacity* of the *mind*, as well as the degree of *grace* and *improvement*. The greater the capacity, provided it be properly influenced by the grace of Christ, the greater will be the enjoyment.
6. That there will be great diversity in the states of glorified saints is the apostle's doctrine; and he illustrates it by the different degrees of *splendour* between the *sun, moon,* *planets*, and *stars*. This needs little application. There are some of the heavenly bodies that give *heat, light*, and *splendour*, as the SUN; and are of the utmost service to the world: some that give *light*, and comparative *splendour*, without *heat*, as the MOON; and yet are of very great use to mankind: others, again, which give a *steady* but not a *splendid light*, at the PLANETS; and are serviceable in their particular spheres: and lastly, others which *twinkle* in their respective systems, as the stars of different magnitudes.
7. *One star*, says the apostle, *differs from another in glory*, i.e. in *splendour*, according to what is called their different *magnitudes*. I will state a remarkable fact: The northern and southern hemispheres of the heavens have been divided into 102 *constellations*, and in these constellations Professor *Bode* has set down the places of 17,240 stars; *simple, nebulous, conglobate*, and *double*. The stars have been distinguished by their *apparent* *magnitudes* or rather *splendour*, into stars of the first, second, third, fourth, fifth, sixth, seventh, eighth, c., magnitudes: of these 17,240, only *sixteen* are, by astronomers in general, agreed to be of the *first* magnitude, all of which are set down in the following catalogue, with some of those that are remarkable in the second, third, fourth, fifth, and sixth magnitudes. The reader will observe that the name of the *constellation* or *star* is first mentioned the Greek letters, c., are those by which they are distinguished on maps and globes and they are, by astronomers, referred to by these letters and numbers. My inferences follow the *table*.
A TABLE of the most remarkable FIXED STARS, from the FIRST to the SIXTH MAGNITUDE.
*Observations on the preceding Table.*
The *five* stars of the *second* magnitude in the above list, marked with an asterisk, are by some writers denominated of the *first* magnitude; and those named of the *third, fourth, fifth*, and *sixth* magnitudes, (the stars of the last-mentioned order being barely visible to the naked eye,) are such as the moon can occult, or make a near appulse to; except the last sixteen, in the column of stars of the *third* magnitude, and the last twenty-nine in that of the *sixth* magnitude, which never set in the latitude of London. The stars *Algol* and ο *Ceti* are set down according to their *brightest* appearance; the former varying from the second to the fourth magnitude every two days, 20 hours, 48 minutes, 58 seconds, 18 thirds, and 25 fourths; and the latter, from the second to the seventh, and sometimes to the tenth, every 331 days, 10 hours, and 19 minutes. The stars of the first magnitude, Capella and Lyra, never set in the latitude of London; Acharnar, Canopus, β in Argo, and α in the Cross and Centaur, never rise. Of the stars of the second magnitude in the preceding list, β in Medusa's head, or Algol, α in Perseus, the two Pointers, the Dragon's tail, and the Swan's tail, never set; the head of the Phoenix and the bright star in the Crane never rise. The stars marked with an asterisk in the third column are between the third and fourth magnitudes; and those in the last column with the same mark are between the fifth and sixth magnitudes. Stars fainter than those of the sixth magnitude cannot be discerned without the help of a glass, and are therefore called *telescopic*. The 2h, and 3h, in Aquarius, are of this last description, both of the *seventh* magnitude, and such as the moon can occult.
8. This subject, as far as it concerns the present place, admits of few remarks or reflections. It has already been observed, that, of all the stars which our best astronomers have been able to describe and lay down in tables and maps, only *sixteen* are of the *first* magnitude; i.e. appear more *luminous* than any other stars in the firmament: some, indeed, increase the number to twenty-one, by taking in *Castor* and *Pollux*, the *upper* *Pointer, Atteer*, or *Atair*, in the *Eagle*, and β in the ship Argo, which I have placed among those of the second magnitude, because astronomers are not agreed on the subject, some ranking them with stars of the *first* magnitude, others, with stars of the *second*.
The reader is probably amazed at the *paucity* of large stars in the whole firmament of heaven! Will he permit me to carry his mind a little farther, and either stand *astonished* at or *deplore* with me the fact, that, out of the *millions* of Christians in the vicinity and splendour of the *eternal Sun* of *righteousness*, how very few are found of the *first order*! How very few can stand examination by the *test* laid down in the 13th chapter of this epistle! How very few love God with all their heart, soul, mind, and strength; and their neighbour as themselves! How few *mature* Christians are found in the Church! How few are, in all things, living for eternity! How little *light*, how little *heat*, and how little *influence* and *activity* are to be found among them that bear the name of Christ! How few *stars* of the FIRST *magnitude* will the Son of God have to deck the crown of his glory! Few are striving to *excel* in righteousness; and it seems to be a principal concern with many to find out *how little grace they may have, and yet* *escape hell*; how little *conformity to the will of God* they may have, and yet get to heaven! In the fear of God I register this testimony, that I have perceived it to be the labour of many *to* *lower the standard of Christianity*, and to soften down, or explain away, those *promises* of God that himself has *linked with duties*; and because they know that they cannot be saved *by* their *good* *works*, they are contented to have *no good works at all*: and thus the necessity of Christian *obedience*, and Christian *holiness*, makes no prominent part of some modern creeds. Let all those who retain the *apostolic doctrine*, that *the blood of Christ cleanseth* *from all sin in this life*, press every believer to go on to *perfection*, and expect to be saved, *while here below*, into the fulness of the blessing of the Gospel of Jesus. To all such my soul says, Labour to show yourselves approved unto God; workmen that need not be ashamed, rightly dividing the word of truth; and may the pleasure of the Lord prosper in your hands!-Amen.

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