35But someone will say, “How are the dead raised? And with what kind of body do they come?” 36You fool! That which you sow does not come to life unless it dies; 37and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. 38But God gives it a body just as He wished, and to each of the seeds a body of its own. 39All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. 40There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

      42So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; 43it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45So also it is written, “The first MAN, Adam, BECAME A LIVING SOUL.” The last Adam became a life-giving spirit. 46However, the spiritual is not first, but the natural; then the spiritual. 47The first man is from the earth, earthy; the second man is from heaven. 48As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49Just as we have borne the image of the earthy, we will also bear the image of the heavenly.

The Mystery of Resurrection

      50Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. 51Behold, I tell you a mystery; we will not all sleep, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53For this perishable must put on the imperishable, and this mortal must put on immortality. 54But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “DEATH IS SWALLOWED UP in victory. 55“O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?” 56The sting of death is sin, and the power of sin is the law; 57but thanks be to God, who gives us the victory through our Lord Jesus Christ.

      58Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

Parallel Verses

New American Standard Bible (©1995)
Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?

GOD'S WORD® Translation (©1995)
However, people are baptized because the dead will come back to life. What will they do? If the dead can't come back to life, why do people get baptized as if they can come back to life?

King James Bible
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?

Douay-Rheims Bible
Otherwise what shall they do that are baptized for the dead, if the dead rise not again at all? why are they then baptized for them?

Darby Bible Translation
Since what shall the baptised for the dead do if those that are dead rise not at all? why also are they baptised for them?

English Revised Version
Else what shall they do which are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?

Webster's Bible Translation
Else what will they do, who are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead?

Weymouth New Testament
Otherwise what will become of those who got themselves baptized for the dead? If the dead do not rise at all, why are these baptized for them?

World English Bible
Or 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?

Young's Literal Translation
Seeing what shall they do who are baptized for the dead, if the dead do not rise at all? why also are they baptized for the dead?

Cross References

Matthew 3:6 and they were being baptized by him in the Jordan River, as they confessed their sins.

1 Corinthians 15:28 When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

1 Corinthians 15:30 Why are we also in danger every hour?

Commentary

Matthew Henry's Whole Bible Commentary

Verses 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, v. 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, 1 Th. 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, v. 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 (v. 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 offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.

II. He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, v. 24-26. He has risen, and, upon his resurrection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Mt. 28:18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phil. 2:9-11. And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (v. 24), till all enemies are put under his feet (v. 25), and till the last enemy is destroyed, which is death, v. 26.

1. This argument implies in it all these particulars:-(1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, that he might be Lord both of the dead and living, Rom. 14:9. (2.) That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, v. 24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, v. 24, 25. (4.) That, among other enemies, death must be destroyed (v. 26) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,

2. The apostle drops several hints in the course of it which it will be proper to notice: as, (1.) That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: All things are put under him, he excepted that did put all things under him, v. 27. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev. 3:21. Then was the prediction verified, I have set my king upon my holy hill of Zion (Ps. 2:6), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God (Mk. 16:19; Rom. 8:34; Col. 3:1 etc.), on the right hand of power (Mk. 14:62; Lu. 22:69), on the right hand of the throne of God (Heb. 12:2), on the right hand of the throne of the Majesty in the heavens, Heb. 8:1. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mk. 16:19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, Phil. 2:6-12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes. (2.) That this delegated royalty must at length be delivered up to the Father, from whom it was received (v. 24); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed (v. 25, 26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that he shall reign for ever and ever (Rev. 11:15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end (Lu. 1:33), that his dominion is an everlasting dominion, which shall not pass away, Dan. 7:14. See also Mich. 4:7. (3.) The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then-he who loved us, and gave himself for us, and washed us from our sins in his own blood-he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! 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, v. 28. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said to be when they are manifested and made to appear; and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the Lord's doing and should be marvellous in our eyes.

III. He argues for the resurrection, from the case of those who were baptized for the dead (v. 29): What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead? What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for the dead, if the dead rise not? hyper toµn nekroµn. But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only argumentum ad hominem, or ad rem; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition hyper is to be taken. Some understand the dead of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for hoi nekroi to mean no more than one dead person; it is a signification which the words have nowhere else. And the hoi baptizomenoi (the baptized) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the hoi nekroi (the dead) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, Mt. 20:22; Lu. 12:50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that hoi nekroi seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the hoi nekroi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were sickly among them, and many slept (ch. 11:30), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Acts 16:29, 30, etc. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the hoi baptizomenoi (the baptized) and the hoi nekroi (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.

IV. He argues from the absurdity of his own conduct and that of other Christians upon this supposition,

1. It would be a foolish thing for them to run so many hazards (v. 30): "Why stand we in jeopardy every hour? Why do we expose ourselves to continual peril-we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "I protest," says he, "by your rejoicing in Jesus Christ, by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that I die daily," v. 31. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had fought with beasts at Ephesus (v. 32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Acts 19:24, etc.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, 2 Co. 11:24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nihil-if I am to perish by death, and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "What advantageth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, Heb. 12:2. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls (1 Pt. 1:9), not only what it will issue in, but what we should aim at.

2. It would be a much wiser thing to take the comforts of this life: Let us eat and drink, for to-morrow we die (v. 32); let us turn epicures. Thus this sentence means in the prophet, Isa. 22:13. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither angel nor spirit (Acts 23:8), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!

V. The apostle closes his argument with a caution, exhortation, and reproof. 1. A caution against the dangerous conversation of bad men, men of loose lives and principles: Be not deceived, says he; evil communications corrupt good manners, v. 33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths Let us eat and drink, for to-morrow we die. Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed, Prov. 13:20. 2. Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life (v. 34): Awake to righteousness, or awake righteously, ekneµpsate dikaioµs, and sin not, or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives. 3. Here is a reproof, and a sharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your shame. Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.

Calvin's Commentary

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 openly carried on in the Church itself under the name of sacred baptism? But granting that he might have been silent, what shall we say when he expressly makes mention of it? Is it, I pray you, a likely thing that the Apostle would bring forward in the shape of an argument a sacrilege [66] by which baptism was polluted, and converted into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (Romans 3:5; Romans 6:19; Galatians 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part, I assuredly understand him to speak here of the right use of baptism, and not of an abuse of it of that nature.

Let us now inquire as to the meaning. At one time I was of opinion, that Paul here pointed out the universal design of baptism, for the advantage of baptism is not confined to this life; but on considering the words afterwards with greater care, I perceived that Paul here points out something peculiar. For he does not speak of all when he says, What shall they do, who are baptized? etc. Besides, I am not fond of interpretations, that are more ingenious than solid. What then? I say, that those are baptized for dead, who are looked upon as already dead, and who have altogether despaired of life; and in this way the particle huper will have the force of the Latin pro, as when we say, habere pro derelicto; -- to reckon as abandoned [67] This signification is not a forced one. Or if you would prefer another signification, to be baptized for the dead will mean -- to be baptized so as to profit the dead -- not the living, [68] Now it is well known, that from the very commencement of the Church, those who had, while yet catechumens, [69] fallen into disease, [70] if their life was manifestly in danger, were accustomed to ask baptism, that they might not leave this world before they had made a profession of Christianity; and this, in order that they might carry with them the seal of their salvation.

It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God. [71] A gross error truly, which proceeded partly from great ignorance, and partly from hypocrisy! Paul, however, here simply mentions a custom that was sacred, and in accordance with the Divine institution -- that if a catechumen, who had already in his heart embraced the Christian faith, [72] saw that death was impending over him, he asked baptism, partly for his own consolation, and partly with a view to the edification of his brethren. For it is no small consolation to carry the token of his salvation sealed in his body. There is also an edification, not to be lost sight of -- that of making a confession of his faith. They were, then, baptized for the dead, inasmuch as it could not be of any service to them in this world, and the very occasion of their asking baptism was that they despaired of life. We now see that it is not without good reason that Paul asks, what they would do if there remained no hope after death? [73] This passage shows us, too, that those impostors who had disturbed the faith of the Corinthians, had contrived a figurative resurrection, making the farthest goal of believers to be in this world, His repeating it a second time, Why are they also baptized for the dead? gives it greater emphasis: "Not only are those baptized who think that they are to live longer, but those too who have death before their eyes; and that, in order that they may in death reap the fruit of their baptism."

30. Why are we also? "If our resurrection and ultimate felicity are in this world, why do we of our own accord abandon it, and voluntarily encounter death?" The argument might also be unfolded in this manner: "To no purpose would we stand in peril every hour, if we did not look for a better life, after death has been passed through." He speaks, however, of voluntary dangers, to which believers expose their lives for the purpose of confessing Christ. "This magnanimity of soul, I say, in despising death, would be ascribed to rashness rather than firmness, if the saints perished at death, for it is a diabolical madness to purchase by death an immortal fame.^" [74]

31. I die daily Such a contempt of death he declares to be in himself, that he may not seem to talk bravely when beyond the reach of danger. "I am every day," says he, "incessantly beset with death. What madness were it in me to undergo so much misery, if there were no reward in reserve for me in heaven? Nay more, if my glory and bliss lie in this world, why do I not rather enjoy them, than of my own accord resign them?" He says that he dies daily, because he was constantly beset with dangers so formidable and so imminent, that death in a manner was impending over him. A similar expression occurs in Psalm 44:22, and we shall, also, find one of the same kind occurring in the second Epistle. (2 Corinthians 11:23.)

By our glory. The old translation reads propter, (because of,) [75] but it has manifestly arisen from the ignorance of transcribers; for in the Greek particle [76] there is no ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to be more attentive in listening to him, when reasoning as to the matter in hand. [77] "Brethren, I am not some philosopher prattling in the shade. [78] As I expose myself every day to death, it is necessary that I should think in good earnest of the heavenly life. Believe, therefore, a man who is thoroughly experienced."

It is also a form of oath that is not common, but is suited to the subject in hand. Corresponding to this was that celebrated oath of Demosthenes, which is quoted by Fabius, [79] when he swore by the Shades of those who had met death in the field of Marathon, while his object was to exhort them to defend the Republic. [80] So in like manner Paul here swears by the glory which Christians have in Christ. Now that glory is in heaven. He shows, then, that what they called in question was a matter of which he was so well assured, that he was prepared to make use of a sacred oath -- a display of skill which must be carefully noticed.

32. If according to the manner of men He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. "To what purpose were it," says he, "for me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?" According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world.

Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts -- to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different -- to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators [81] Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, [82] until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! [83] And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. [84]

I return to Paul. [85] We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, [86] however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing.

Let us eat and drink This is a saying of the Epicureans, who reckon man's highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (Isaiah 22:13,) who, when the Prophets of God threaten them with ruin, [87] with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, "Since die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears." As to what a certain General said to his army, [88] "My fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below," [89] that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: "If death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts." Sentiments of this kind are to be met with frequently in Horace. [90]

33. Be not deceived. Evil communications corrupt good manners As nothing is easier than to glide into profane speculation, under the pretext of inquiring, [91] he meets this danger, by warning them that evil communications have more effect than we might suppose, in polluting our minds and corrupting our morals. [92] To show this, he makes use of a quotation from the poet Menander, [93] as we are at liberty to borrow from every quarter everything that has come forth from God. And as all truth is from God, there is no doubt that the Lord has put into the mouth of the wicked themselves, whatever contains true and salutary doctrine. I prefer, however, that, for the handling of this subject, recourse should be had to Basil's Oration to the Young. Paul, then, being aware that this proverb was in common use among the Greeks, chose rather to make use of it, that it might make its way into their minds more readily, than to express the same thing in his own words. For they would more readily receive what they had been accustomed to -- as we have experience of in proverbs with which we are familiar.

Now it is a sentiment that is particularly worthy of attention, for Satan, when he cannot make a direct assault upon us, [94] deludes us under this pretext, that there is nothing wrong in our raising any kind of disputation with a view to the investigation of truth. Here, therefore, Paul in opposition to this, warns us that we must guard against evil communications, as we would against the most deadly poison, because, insinuating themselves secretly into our minds, they straightway corrupt our whole life. Let us, then, take notice, that nothing is more pestilential than corrupt doctrine and profane disputations, which draw us off, even in the smallest degree, from a right and simple faith; [95] for it is not without good reason that Paul exhorts us not to be deceived. [96]

34. Awake righteously As he saw that the Corinthians were in a manner intoxicated, [97] through excessive carelessness, he arouses them from their torpor. By adding, however, the adverb righteously, he intimates in what way he would have them wake up For they were sufficiently attentive and clear-sighted as to their own affairs: nay more, there can be no doubt that they congratulated themselves on their acuteness; but in the mean time they were drowsy, where they ought most of all to have been on the watch. He says accordingly, awake righteously -- that is, "Direct your mind and aim to things that are good and holy."

He adds at the same time the reason, -- For some, says he, among you are in ignorance of God This required to be stated: otherwise they might have thought that the admonition was unnecessary; for they looked upon themselves as marvellously wise. Now he convicts them of ignorance of God, that they may know that the main thing was wanting in them. A useful admonition to those who lay out all their agility in flying through the air, while in the mean time they do not see what is before their feet, and are stupid where they ought, most of all, to have been clear-sighted.

To your shame Just as fathers, when reproving their children for their faults, put them to shame, in order that they may by that shame cover their shame. When, however, he declared previously that he did not wish to shame them, (1 Corinthians 4:14,) his meaning was that he did not wish to hold them up to disgrace, by bringing forward their faults to public view in a spirit of enmity and hatred. [98] In the mean time, however, it was of advantage for them to be sharply reproved, as they were still indulging themselves in evils of such magnitude. Now Paul in reproaching them with ignorance of God, strips them entirely of all honor.

Footnotes:

[63] "This," it is stated by Barnes, "was the opinion of Grotius, Michaelis, Tertullian, and Ambrose." -- Ed.

[64] "De ce seul argument;" -- "With this single argument."

[65] "Mats ie ne voy rien qui me puisse amener a suyure ceste coniecture;" -- "But I see nothing that could induce me to follow that conjecture."

[66] "Ce sacrilege horrible;" -- "This horrible sacrilege."

[67] The form of expression referred to is made use of by Cicero. (Art. 8.1.) -- Ed.

[68] "Proufite apres la mort, et non pas la vie durant;" -- "Profits after death, and not during life."

[69] "Estans encore sur la premiere instruction de la doctrine Chrestienne;" -- "Being as yet in the first rudiments of Christian doctrine."

[70] "Quelque maladie dangereuse;" -- "Some dangerous malady."

[71] Cornelius a Lapide, in his Commentary on the Canonical Epistles, (Paris, 1631,) adverts in the following terms to the custom referred to by Calvin^: "Inter conversos olim multi erant qui Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri evolarent in coelum:" -- "Among the converted there were anciently many who deferred baptism for a long time, even up to the time of their death, and were accordingly baptized when sick in bed, that cleared by baptism from all fault and punishment, they might fly up to heaven pure." Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen, says, "In another discourse, he protests against the too common practice of delaying baptism, which, from the example of Constantine, had grown very fashionable, for reasons equally corrupt and superstitious. Men lived in sin as long as they thought they could safely, and deferred baptism till their near approach to death, under a groundless hope of washing away all their guilt at once." See also Turretine's Theology, (Geneva, 1690,) volume 3--- Ed.

[72] "Si celuy qui n' estoit pas encore parfaitement instruit en la doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la foy;" -- "If one, that had not as yet been fully instructed in Christian doctrine, but yet had already embraced the faith with true affection."

[73] "Baptism," says Dr. Dick, in his Lectures on Theology, (volume 4) "imports our interest in the resurrection of Christ and its consequences. It was called by the ancients the earnest of good things to come,' and the type of the future resurrection.' May not this be the meaning of that passage in the fifteenth chapter of the first Epistle to the Corinthians, concerning which there has been such a diversity of opinion? Else what shall they do which are baptized for the dead, if the dead rise not? why are they then baptized for the dead?' (1 Corinthians 15:29.) Some of the Fathers understood the expression, huper ton nekron, to mean to be baptized into the hope of the resurrection of the dead; or, what amounts to the same thing, to submit to baptism that they might fill up the places of those who had died, thus declaring their belief that they had not perished, but were alive in a better world, and their hope that, through Jesus Christ, to whom they dedicated themselves in baptism, they also should be raised again to enjoy the same glorious recompense. According to this view of the passage, a resurrection to life is one of the blessings signified and sealed by this institution. It assures us of a triumph over death and the grave, through the redeeming blood of Christ, with which we are sprinkled; and of admission into heaven, for which we are qualified by the washing of regeneration." -- Ed.

[74] "Quand quelques fois les mondaines s'exposent a la mort seulement pour acquerir vn bruit immortel;" -- "When worldly persons in some cases expose themselves to death, merely to acquire an immortal fame."

[75] The rendering in Wiclif (1380) is -- for youre glorie. -- Ed.

[76] The particle ne, made use of in solemn protestation. -- Ed.

[77] "Veu qu'il parloit a bon escient, ayant luy-mesme les mains a la besongne, ainsi qu' on dit;" -- "Inasmuch as he spoke in good earnest, having himself his hands in the work, as they say."

[78] "Quelque Philosophe qui triomphe de dire, estant loin de la prattique;" -- "Some Philosopher, that talks loftily, while far from the scene of action."

[79] "Lequel Quintilian allegue;" -- "Which Quintilian quotes."

[80] "Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus Platonem fuisse?" -- "What in fine as to Demosthenes? Does not that celebrated oath by these defenders of the Republic who were slain at Marathon and Salamis, afford ample evidence, that Plato was his preceptor?" Quinctilian, (Edin. 1810,) volume 2. The celebrated oath of the Grecian orator referred to, was in these terms -- ne tous en Marathoni peptokotas "By those who fell at Marathon." -- Ed.

[81] "Et mesme comme il y auoit le ieu de l'escrime pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;" -- "Nay more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows."

[82] "N' estoit pas quitte, mais il luy faloit retourner au combat contre la seconde." -- "He was not let go, but had to return to fight with a second."

[83] "Sometimes freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill." -- Illustrated Commentary. -- Ed.

[84] "What was called venatio," (hunting,) "or the fighting of wild beasts with one another, or with men called bestiarii, (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria, till the day of exhibition. Pompey in his second consulship exhibited at once 500 lions, who were all dispatched in five days; also 18 elephants. Dio. 39. 38. Plin. 8.7." Adam's Roman Antiquities, (Edin. 1792,). -- Ed.

[85] "Ie retourne maintenant a parler de Sainct Paul;" -- "I now return to speak of St. Paul."

[86] "Sainct Luc aux Actes;" -- "St. Luke in the Acts."

[87] "De ruine et perdition;" -- "With ruin and perdition."

[88] "Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu'vn disoit aux soldats;" -- "For as to its being recorded in ancient histories, that one said to his soldiers."

[89] The allusion is to Leonidas, king of Sparta, when addressing 300 Spartans, at the Pass of Thermopyhe, who "by an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000 Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered." -- Robertson's History of Greece, page 151. -- Ed.

[90] The following instances may be quoted as a specimen: -- "O beate Sesti! Vitae summa brevis nos vetat inchoare longam, Jam to premet nox, fabulaeque Manes Et domus exilis Plutonia: O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto." -- Hor. Carm. I. 4, 13-17. "Sapias, vina liques, et spatio brevi Spem longam reseces. Dum loquimur, fugerit invida Aetas. Carpe diem, quam minimum credula postero. Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one." -- Hor. Carre. I.-11.6-8.

[91] "De douter et s'enquerir;" -- "Of doubting and inquiring."

[92] "Les bonnes moeurs;" -- "Good manners."

[93] "Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself' in the fifty-second year of his age, B. C. 293, because the compositions of his rival Philemon obtained more applause than his own." -- Barnes. -- Ed.

[94] "Pour nous seduire;" -- "To draw us aside."

[95] "De la simplicite de la foy;" -- "From the simplicity of the faith."

[96] "The connection is not that in which we should have expected such a maxim to be inserted. It is in the midst of a very affecting and instructive view of the resurrection of the dead and the life everlasting; but the occasion of it was this: the Corinthians had received, from the intrusion of false teachers, principles which militated against that great doctrine. They had been taught to explain it away, and to resolve it merely into a moral process which takes place in the present world; interpreting what is said of the resurrection of the dead in a mystical and figurative manner. The apostle insinuates, that it was by a mixture of the corrupt communications of these men with the Christian Church, and the intimate contact into which they had permitted themselves to come with them, that they had been led off from the fundamental doctrine of the gospel, and rejected a primary part of the apostolic testimony. For if there be no resurrection of the dead, then,' as he observed, is Christ not risen, and if Christ be not risen, then is our preaching vain, and your faith is also vain; ye are yet in your sins.' We see, that notwithstanding the apostle had planted pure Christianity among the Corinthians, and had confirmed it by the most extraordinary miracles and supernatural operations, yet such was the contagion of evil example and corrupt communication, that the members of the Corinthian Church, in a very short time, departed from the fundamental article of the truth as it is in Jesus Christ; and hence we may learn the importance, nay, the necessity, of being on our guard in this respect, and of avoiding such confidence in ourselves as might induce us to neglect the caution here so forcibly expressed -- 'Be not deceived; evil communications corrupt good manners.'" -- R. Hall's Works, (Lond. 1846,) volume 6, pages 273, 274. -- Ed.

[97] The original word eknepsate, properly signifies to awake sober out of a drunken sleepage It is used in this sense in stone instances in the Septuagint. Thus in Joel 1:5, Eknepsate hoi methuntes Awake, ye drunkards. See also Genesis 9:24, and 1 Samuel 25:37. It is used in the same sense by classical writers. "Awake to righteousness and sin not, for some have not the knowledge of God. I speak this to your shame;' that is, shake off the mental delusion and stupor in which the intoxication of error has involved you, that, with clear and exerted faculties, you may attend to the most important subject." -- Brown's Expository Discourses on Peter, volume in. page 8. The expression eknepsate dikaios, (awake righteously,) is rendered by Luther machet recht aui -- "Wake right up." It is, however, generally considered to be elliptical. Some supply zesotes -- "Awake, that ye may live righteously. Others understand dikaios, as equivalent to hos dikaios dei "as it is fit you should." "Arrian and Menander," says Parkhurst, "use dikaios in this sense, as may be seen in Alberti on the text." To the two authorities quoted by Alberti, Alexander in his Paraphrase on 1 Corinthians 15. adds one from Ocellus Lucanus -- O de diamachomenos dikaios, but the man who stands up for his own authority as he ought to do." -- Apud Gale, page 533, I. 20. Ed. 1688. -- Ed.

[98] See Calvin on the Corinthians, [9]vol. 1, p. 167.

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Third Sunday after Easter Second Sermon.
Text: First Corinthians 15, 20-28. 20 But now hath Christ been raised from the dead, the firstfruits of them that are asleep. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. 24 Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and …
Martin Luther—Epistle Sermons, Vol. II

Fourth Sunday after Easter
Text: First Corinthians 15, 35-50. 35 But some one will say, How are the dead raised? and with what manner of body do they come? 36 Thou foolish one, that which thou thyself sowest is not quickened except it die: 37 and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; 38 but God giveth it a body even as it pleased him, and to each seed a body of its own. 39 All flesh is not the same flesh; but there is one flesh of men, …
Martin Luther—Epistle Sermons, Vol. II

Fifth Sunday after Easter
Text: First Corinthians 15, 51-58. 51 Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, 52 in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass …
Martin Luther—Epistle Sermons, Vol. II

Eleventh Sunday after Trinity Paul's Witness to Christ's Resurrection.
Text: 1 Corinthians 15, 1-10. 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 …
Martin Luther—Epistle Sermons, Vol. III

Small Duties and the Great Hope
'But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. 10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 13. But I would not have …
Alexander Maclaren—Expositions of Holy Scripture

The Christian and the Scientific Estimate of Sin
"Christ died for our sins."--I COR. XV. 3. Nothing is more characteristic of Christianity than its estimate of human sin. Historically, no doubt, this is due to the fact that the Lord and Master of Christians died "on account of sins." His death was due, as we have seen, both to the actual, definite sins of His contemporaries, and also to the irreconcilable opposition between His sinless life and the universal presence of sin in the world into which He came. But it is with the Christian estimate …
J. H. Beibitz—Gloria Crucis

Outward and Inward Morality
OUTWARD AND INWARD MORALITY I Cor. xv. 10.--"The Grace of God." Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all …
Johannes Eckhart—Meister Eckhart's Sermons

April the Sixth First-Hand Knowledge of Christ
"Last of all He was seen of me also." --1 CORINTHIANS xv. 1-11. And by that vision Saul of Tarsus was transformed. And so, by the ministry of a risen Lord we have received the gift of a transfigured Paul. The resurrection glory fell upon him, and he was glorified. In that superlative light he discovered his sin, his error, his need, but he also found the dynamic of the immortal hope. "Seen of me also!" Can I, too, calmly and confidently claim the experience? Or am I altogether depending upon another …
John Henry Jowett—My Daily Meditation for the Circling Year

April the Seventh if Christ were Dead!
1 CORINTHIANS xv. 12-26. "If Christ be not risen!" That is the most appalling "if" which can be flung into the human mind. If it obtains lodging and entertainment, all the fairest hopes of the soul wither away like tender buds which have been nipped by sharp frost! See how they fade! "Your faith is vain." It has no more strength and permanency than Jonah's gourd. Nay, it has really never been a living thing! It has been a pathetic delusion, beautiful, but empty as a bubble, and collapsing at …
John Henry Jowett—My Daily Meditation for the Circling Year

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Paul's Estimate of Himself
'By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain.'--1 COR. xv. 10. The Apostle was, all his life, under the hateful necessity of vindicating his character and Apostleship. Thus here, though his main purpose in the context is simply to declare the Gospel which he preached, he is obliged to turn aside in order to assert, and to back up his assertion, that there was no sort of difference between him and the other recognised teachers of Christian truth. He …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Unity of Apostolic Teaching
Whether it were I or they, so we preach, and so ye believed.'--1 COR. xv. 11. Party spirit and faction were the curses of Greek civic life, and they had crept into at least one of the Greek churches--that in the luxurious and powerful city of Corinth. We know that there was a very considerable body of antagonists to Paul, who ranked themselves under the banner of Apollos or of Cephas i.e. Peter. Therefore, Paul, keenly conscious that he was speaking to some unfriendly critics, hastens in the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Certainty and Joy of the Resurrection
'But now is Christ risen from the dead ... the first fruits of them that slept.'--1 COR. xv. 20. The Apostle has been contemplating the long train of dismal consequences which he sees would arise if we only had a dead Christ. He thinks that he, the Apostle, would have nothing to preach, and we, nothing to believe. He thinks that all hope of deliverance from sin would fade away. He thinks that the one fact which gives assurance of immortality having vanished, the dead who had nurtured the assurance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Remaining and Falling Asleep
'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.'--1 COR. xv. 6. There were, then, some five-and-twenty years after the Resurrection, several hundred disciples who were known amongst the churches as having been eyewitnesses of the risen Saviour. The greater part survived; some, evidently a very few, had died. The proportion of the living to the dead, after five-and-twenty years, is generally the opposite. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Death of Death
'But now is Christ risen from the dead, and become the first-fruits of them that slept. 21. For since by man came death, by man came also the resurrection of the dead.... 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52. In a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound;) and the dead shall …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Power of the Resurrection
'I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4. And that He was buried, and that He rose again the third day according to the Scriptures.'--1 COR. xv. 3, 4. Christmas day is probably not the true anniversary of the Nativity, but Easter is certainly that of the Resurrection. The season is appropriate. In the climate of Palestine the first fruits of the harvest were ready at the Passover for presentation in the Temple. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

On the Atonement.
"How that Christ died for our sins according to the Scriptures."-1 Cor. xv. 3. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."-2 Cor. v. 21. "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us."-Rom. v. 8. "The Lord is well pleased for his Righteousness' sake: he will magnify the law and make it honorable."-Isa. xlii. 21. "Whom God hath set forth to be a propitiation, through faith in his blood, …
Charles G. Finney—Sermons on Gospel Themes

Victory Over Death.
Preached May 16, 1852. VICTORY OVER DEATH. "The sting of death is sin, and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ."--1 Cor. xv. 56, 57. On Sunday last I endeavoured to bring before you the subject of that which Scripture calls the glorious liberty of the Sons of God. The two points on which we were trying to get clear notions were these: what is meant by being under the law, and what is meant by being free from the law? When …
Frederick W. Robertson—Sermons Preached at Brighton

Thoughts on the Last Battle
When I select such a text as this, I feel that I cannot preach from it. The thought o'ermasters me; my words do stagger; there are no utterances that are great enough to convey the mighty meaning of this wondrous text. If I had the eloquence of all men united in one, if I could speak as never man spake (with the exception of that one godlike man of Nazareth), I could not compass so vast a subject as this. I will not therefore pretend to do so, but offer you such thoughts as my mind is capable of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

"Alas for Us, if Thou Wert All, and Nought Beyond, O Earth"
We will try and handle our text this morning in this way. First, we are not of all men most miserable; but secondly, without the hope of another life we should be--that we are prepared to confess--because thirdly, our chief joy lies in the hope of a life to come; and thus, fourthly, the future influences the present; and so, in the last place, we may to-day judge what our future is to be. I. First then, WE ARE NOT OF ALL MEN MOST MISERABLE. Who ventures to say we are? He who will have the hardihood …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

A Leap Year Sermon *
"One born out of due time."--1 Corinthians 15:8. PAUL THUS DESCRIBES himself. It was necessary that Paul, as an apostle, should have seen the Lord. He was not converted at the time of Christ's ascension; yet he was made an apostle, for the Lord Jesus appeared to him in the way, as he was going to Damascus, to persecute the saints of God. When he looked upon himself as thus put in, as it were, at the end of the apostles, he spoke of himself in the most depreciating terms, calling himself "one born …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Resurgam
I propose this morning, as God shall enable, to listen to that voice of spring, proclaiming the doctrine of the resurrection, a meditation all the more appropriate from the fact, that the Sabbath before last we considered the subject of Death, and I hope that then very solemn impressions were made upon our minds. May the like impressions now return, accompanied with more joyous ones, when we shall look beyond the grave, through the valley of the shadow of death, to that bright light in the distance--the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

28TH DAY. A Joyful Resurrection.
"He is Faithful that Promised." "This corruptible must put on incorruption."--1 COR. xv. 53. A Joyful Resurrection. Marvel of marvels? The sleeping ashes of the sepulchre starting at the tones of the archangel's trumpet!--the dishonoured dust, rising a glorified body, like its risen Lord's? At death, the soul's bliss is perfect in kind; but this bliss is not complete in degree, until reunited to the tabernacle it has left behind to mingle with the sods of the valley. But tread lightly on that grave, …
John Ross Macduff—The Faithful Promiser