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Matthew Henry’s Complete Commentary
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Matthew Henry |
F I R S T C O R I N T H I A N S.
CHAP. XV.
In this chapter the apostle treats of that great article of
Christianity–the resurrection of the dead.
I. He establishes the certainty of our Saviour’s resurrection,
II. He, from this truth, sets himself to refute those who said, There
is no resurrection of the dead,
III. From our Saviour’s resurrection he establishes the resurrection of
the dead and confirms the Corinthians in the belief of it by some other
considerations,
IV. He answers an objection against this truth, and takes occasion
thence to show what a vast change will be made in the bodies of
believers at the resurrection,
V. He informs us what a change will be made in those who shall be
living at the sound of the last trumpet, and the complete conquest the
just shall then obtain over death and the grave,
And,
VI. He sums up the argument with a very serious exhortation to
Christians, to be resolved and diligent in their Lord’s service,
because they know they shall be so gloriously rewarded by him,
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1 Moreover, brethren, I declare unto you the gospel which I
preached unto you, which also ye have received, and wherein ye
stand;
2 By which also ye are saved, if ye keep in memory what I
preached unto you, unless ye have believed in vain.
3 For I delivered unto you first of all that which I also
received, how that Christ died for our sins according to the
scriptures;
4 And that he was buried, and that he rose again the third day
according to the scriptures:
5 And that he was seen of Cephas, then of the twelve:
6 After that, he was seen of above five hundred brethren at
once; of whom the greater part remain unto this present, but some
are fallen asleep.
7 After that, he was seen of James; then of all the apostles.
8 And last of all he was seen of me also, as of one born out of
due time.
9 For I am the least of the apostles, that am not meet to be
called an apostle, because I persecuted the church of God.
10 But by the grace of God I am what I am: and his grace which
was bestowed upon me was not in vain; but I laboured more
abundantly than they all: yet not I, but the grace of God which
was with me.
11 Therefore whether it were I or they, so we preach, and so
ye believed.
It is the apostle’s business in this chapter to assert and establish
the doctrine of the resurrection of the dead, which some of the
Corinthians flatly denied,
Whether they turned this doctrine into allegory, as did Hymeneus and
Philetus, by saying it was already past
and several of the ancient heretics, by making it mean no more than a
changing of their course of life; or whether they rejected it as
absurd, upon principles of reason and science; it seems they denied it
in the proper sense. And they disowned a future state of recompences,
by denying the resurrection of the dead. Now that heathens and infidels
should deny this truth does not seem so strange; but that Christians,
who had their religion by revelation, should deny a truth so plainly
discovered is surprising, especially when it is a truth of such
importance. It was time for the apostle to confirm them in this truth,
when the staggering of their faith in this point was likely to shake
their Christianity; and they were yet in great danger of having their
faith staggered. He begins with an epitome or summary of the gospel,
what he had preached among them, namely, the death and resurrection of
Christ. Upon this foundation the doctrine of the resurrection of the
dead is built. Note, Divine truths appear with greatest evidence when
they are looked upon in their mutual connection. The foundation may be
strengthened, that the superstructure may be secured. Now concerning
the gospel observe,
I. What a stress he lays upon it
(v. 1, 2):
Moreover, brethren, I declare unto you the gospel which I preached
to you.
1. It was what he constantly preached. His word was not yea and nay: he
always preached the same gospel, and taught the same truth. He could
appeal to his hearers for this. Truth is in its own nature invariable;
and the infallible teachers of divine truth could never be at variance
with themselves or one another. The doctrine which Paul had heretofore
taught, he still taught.
2. It was what they had received; they had been convinced of the faith,
believed it in their hearts, or at least made profession of doing so
with their mouths. It was no strange doctrine. It was that very gospel
in which, or by which, they had hitherto stood, and must continue to
stand. If they gave up this truth, they left themselves no ground to
stand upon, no footing in religion. Note, The doctrine of Christ’s
death and resurrection is at the foundation of Christianity. Remove
this foundation, and the whole fabric falls, all our hopes for eternity
sink at once. And it is by holding this truth firmly that Christians
are made to stand in a day of trial, and kept faithful to God.
3. It was that alone by which they could hope for salvation
(v. 2),
for there is no salvation in any other name; no name given under
heaven by which we may be saved, but by the name of Christ. And
there is no salvation in his name, but upon supposition of his death
and resurrection. These are the saving truths of our holy religion. The
crucifixion of our Redeemer and his conquest over death are the very
source of our spiritual life and hopes. Now concerning these saving
truths observe,
(1.) They must be retained in mind, they must be held fast (so the word
is translated,
Let us hold fast the profession of our faith. Note, The saving
truths of the gospel must be fixed in our mind, revolved much in our
thoughts, and maintained and held fast to the end, if we would be
saved. They will not save us, if we do not attend to them, and yield to
their power, and continue to do so to the end. He only that endureth
to the end shall be saved,
Matt. x. 22.
(2.) We believe in vain, unless we continue and persevere in the faith
of the gospel. We shall be never the better for a temporary faith; nay,
we shall aggravate our guilt by relapsing into infidelity. And in vain
is it to profess Christianity, or our faith in Christ, if we deny the
resurrection; for this must imply and involve the denial of his
resurrection; and, take away this, you make nothing of Christianity,
you leave nothing for faith or hope to fix upon.
II. Observe what this gospel is, on which the apostle lays such stress.
It was that doctrine which he had received, and delivered to them,
en protois—among the first, the principal. It was
a doctrine of the first rank, a most necessary truth, That Christ died
for our sins, and was buried, and rose again: or, in other words, that
he was delivered for our offences and rose again for our
justification
(Rom. iv. 25),
that he was offered in sacrifice for our sins, and rose again, to show
that he had procured forgiveness for them, and was accepted of God in
this offering. Note, Christ’s death and resurrection are the very sum
and substance of evangelical truth. Hence we derive our spiritual life
now, and here we must found our hopes of everlasting life
hereafter.
III. Observe how this truth is confirmed,
1. By Old-Testament predictions. He died for our sins, according to the
scriptures; he was buried, and rose from the dead, according to the
scriptures, according to the scripture-prophecies, and scripture-types.
Such prophecies as
Isa. liii. 4-6; Dan. ix. 26, 27; Hos. vi. 2.
Such scripture-types as Jonah
(Matt. xii. 4),
as Isaac, who is expressly said by the apostle to have been received
from the dead in a figure,
Heb. xi. 19.
Note, It is a great confirmation of our faith of the gospel to see how
it corresponds with ancient types and prophecies.
2. By the testimony of many eye-witnesses, who saw Christ after he had
risen from the dead. He reckons up five several appearances, beside
that to himself. He was seen of Cephas, or Peter, then of the
twelve, called so, though Judas was no longer among them, because
this was their usual number; then he was seen of above five hundred
brethren at once, many of whom were living when the apostle wrote
this epistle, though some had fallen asleep. This was in Galilee,
After that, he was seen of James singly, and then by all the apostles
when he was taken up into heaven. This was on mount Olivet,
Compare
Note, How uncontrollably evident was Christ’s resurrection from the
dead, when so many eyes saw him at so many different times alive, and
when he indulged the weakness of one disciple so far as to let him
handle him, to put his resurrection out of doubt! And what reason have
we to believe those who were so steady in maintaining this truth,
though they hazarded all that was dear to them in this world, by
endeavouring to assert and propagate it! Even Paul himself was last of
all favoured with the sight of him. It was one of the peculiar offices
of an apostle to be a witness of our Saviour’s resurrection
and, when Paul was called to the apostolical office, he was made an
evidence of this sort; the Lord Jesus appeared to him by the way to
Damascus,
Having mentioned this favour, Paul takes occasion from it to make a
humble digression concerning himself. He was highly favoured of God,
but he always endeavoured to keep up a mean opinion of himself, and to
express it. So he does here, by observing,
(1.) That he was one born out of due time
(v. 8),
an abortive, ektroma, a child dead born, and out of time.
Paul resembled such a birth, in the suddenness of his new birth, in
that he was not matured for the apostolic function, as the others were,
who had personal converse with our Lord. He was called to the office
when such conversation was not to be had, he was out of time for it. He
had not known nor followed the Lord, nor been formed in his family, as
the others were, for this high and honourable function. This was in
Paul’s account a very humbling circumstance.
(2.) By owning himself inferior to the other apostles: Not meet to
be called an apostle. The least, because the last of them; called
latest to the office, and not worthy to be called an apostle, to have
either the office or the title, because he had been a persecutor of
the church of God,
v. 9.
Indeed, he tells us elsewhere that he was not a whit behind the very
chief apostles
(2 Cor. xi. 5)–
for gifts, graces, service, and
sufferings, inferior to none of them. Yet some circumstances in his
case made him think more meanly of himself than of any of them. Note, A
humble spirit, in the midst of high attainments, is a great ornament to
any man; it sets his good qualities off to much greater advantage. What
kept Paul low in an especial manner was the remembrance of his former
wickedness, his raging and destructive zeal against Christ and him
members. Note, How easily God can bring a good out of the greatest
evil! When sinners are by divine grace turned into saints, he makes the
remembrance of their former sins very serviceable, to make them humble,
and diligent, and faithful.
(3.) By ascribing all that was valuable in him to divine grace: But
by the grace of God I am what I am,
v. 10.
It is God’s prerogative to say, I am that I am; it is our
privilege to be able to say, “By God’s grace we are what we are.” We
are nothing but what God makes us, nothing in religion but what his
grace makes us. All that is good in us is a stream from this fountain.
Paul was sensible of this, and kept humble and thankful by this
conviction; so should we. Nay, though he was conscious of his own
diligence, and zeal, and service, so that he could say of himself,
the grace of God was not given him in vain, but he laboured more
abundantly than they all: he thought himself so much more the
debtor to divine grace. Yet not I, but the grace of God which was
with me. Note, Those who have the grace of God bestowed on them
should take care that it be not in vain. They should cherish, and
exercise, and exert, this heavenly principle. So did Paul, and
therefore laboured with so much heart and so much success. And yet the
more he laboured, and the more good he did, the more humble he was in
his opinion of himself, and the more disposed to own and magnify the
favour of God towards him, his free and unmerited favour. Note, A
humble spirit will be very apt to own and magnify the grace of God. A
humble spirit is commonly a gracious one. Where pride is subdued there
it is reasonable to believe grace reigns.
After this digression, the apostle returns to his argument, and tells
them
(v. 11)
that he not only preached the same gospel himself at all times, and in
all places, but that all the apostles preached the same: Whether it
were they or I, so we preached, and so you believed. Whether Peter,
or Paul, or any other apostle, had converted them to Christianity, all
maintained the same truth, told the same story, preached the same
doctrine, and confirmed it by the same evidence. All agreed in this
that Jesus Christ, and him crucified and slain, and then rising from
the dead, was the very sum and substance of Christianity; and this all
true Christians believe. All the apostles agreed in this testimony; all
Christians agree in the belief of it. By this faith they live. In this
faith they die.
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12 Now if Christ be preached that he rose from the dead, how
say some among you that there is no resurrection of the dead?
13 But if there be no resurrection of the dead, then is Christ
not risen:
14 And if Christ be not risen, then is our preaching vain,
and your faith is also vain.
15 Yea, and we are found false witnesses of God; because we
have testified of God that he raised up Christ: whom he raised
not up, if so be that the dead rise not.
16 For if the dead rise not, then is not Christ raised:
17 And if Christ be not raised, your faith is vain; ye are
yet in your sins.
18 Then they also which are fallen asleep in Christ are
perished.
19 If in this life only we have hope in Christ, we are of all
men most miserable.
Having confirmed the truth of our Saviour’s resurrection, the apostle
goes on to refute those among the Corinthians who said there would be
none: If Christ be preached that he rose from the dead, how say some
among you that there is no resurrection of the dead?
v. 12.
It seems from this passage, and the course of the argument, there were
some among the Corinthians who thought the resurrection an
impossibility. This was a common sentiment among the heathens. But
against this the apostle produces an incontestable fact, namely, the
resurrection of Christ; and he goes on to argue against them from the
absurdities that must follow from their principle. As,
I. If there be (can be) no resurrection of the dead, then
Christ has not risen
(v. 13);
and again, “If the dead rise not, cannot be raised or recovered
to life, then is Christ not raised,
v. 16.
And yet it was foretold in ancient prophecies that he should rise; and
it has been proved by multitudes of eye-witnesses that he had risen.
And will you say, will any among you dare to say, that is not, cannot
be, which God long ago said should be, and which is now undoubted
matter of fact?”
II. It would follow hereupon that the preaching and faith of the gospel
would be vain: If Christ be not risen, then is our preaching vain,
and your faith vain,
v. 14.
This supposition admitted, would destroy the principal evidence of
Christianity; and so,
1. Make preaching vain. “We apostles should be found false
witnesses of God; we pretend to be God’s witnesses for truth, and
to work miracles by his power in confirmation of it, and are all the
while deceivers, liars for God, if in his name, and by power received
from him, we go forth, and publish and assert a thing false in fact,
and impossible to be true. And does not this make us the vainest men in
the world, and our office and ministry the vainest and most useless
thing in the world? What end could we propose to ourselves in
undertaking this hard and hazardous service, if we knew our religion
stood on no better foundation, nay, if we were not well assured of the
contrary? What should we preach for? Would not our labour be wholly in
vain? We can have no very favourable expectations in this life; and we
could have none beyond it. If Christ be not raised, the gospel is a
jest; it is chaff and emptiness.”
2. This supposition would make the faith of Christians vain, as well as
the labours of ministers: If Christ be not raised, your faith is
vain; you are yet in your sins
(v. 17),
yet under the guilt and condemnation of sin, because it is through his
death and sacrifice for sin alone that forgiveness is to be had. We
have redemption through his blood, the forgiveness of sins,
Eph. i. 7.
No remission of sins is to be had but through the shedding of his
blood. And had his blood been shed, and his life taken away, without
ever being restored, what evidence could we have had that through him
we should have justification and eternal life? Had he remained under
the power of death, how could he have delivered us from its power? And
how vain a thing is faith in him, upon this supposition! He must rise
for our justification who was delivered for our sins, or in vain we
look for any such benefit by him. There had been no justification nor
salvation if Christ had not risen. And must not faith in Christ be
vain, and of no signification, if he be still among the dead?
III. Another absurdity following from this supposition is that those
who have fallen asleep in Christ have perished. if there be no
resurrection, they cannot rise, and therefore are lost, even those who
have died in the Christian faith, and for it. It is plain from this
that those among the Corinthians who denied the resurrection meant
thereby a state of future retribution, and not merely the revival of
the flesh; they took death to be the destruction and extinction of the
man, and not merely of the bodily life; for otherwise the apostle could
not infer the utter loss of those who slept in Jesus, from the
supposition that they would never rise more or that they had no hopes
in Christ after life; for they might have hope of happiness for their
minds if these survived their bodies, and this would prevent the
limiting of their hopes in Christ to this life only. “Upon supposition
there is no resurrection in your sense, no after-state and life, then
dead Christians are quite lost. How vain a thing were our faith and
religion upon this supposition!” And this,
IV. Would infer that Christ’s ministers and servants were of all men
most miserable, as having hope in him in this life only
(v. 19),
which is another absurdity that would follow from asserting no
resurrection. Their condition who hope in Christ would be worse than
that of other men. Who hope in Christ. Note, All who believe in
Christ have hope in him; all who believe in him as a Redeemer hope for
redemption and salvation by him; but if there be no resurrection, or
state of future recompence (which was intended by those who denied the
resurrection at Corinth), their hope in him must be limited to this
life: and, if all their hopes in Christ lie within the compass of this
life, they are in a much worse condition than the rest of mankind,
especially at that time, and under those circumstances, in which the
apostles wrote; for then they had no countenance nor protection from
the rulers of the world, but were hated and persecuted by all men.
Preachers and private Christians therefore had a hard lot if in this
life only they had hope in Christ. Better be any thing than a Christian
upon these terms; for in this world they are hated, and hunted, and
abused, stripped of all worldly comforts and exposed to all manner of
sufferings: they fare much harder than other men in this life, and yet
have no further nor better hopes. And is it not absurd for one who
believes in Christ to admit a principle that involves so absurd an
inference? Can that man have faith in Christ who can believe concerning
him that he will leave his faithful servants, whether ministers or
others, in a worse state than his enemies? Note, It were a gross
absurdity in a Christian to admit the supposition of no resurrection or
future state. It would leave no hope beyond this world, and would
frequently make his condition the worst in the world. Indeed, the
Christian is by his religion crucified to this world, and taught to
live upon the hope of another. Carnal pleasures are insipid to him in a
great degree; and spiritual and heavenly pleasures are those which he
affects and pants after. How sad is his case indeed, if he must be dead
to worldly pleasures and yet never hope for any better!
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20 But now is Christ risen from the dead, and become the
firstfruits of them that slept.
21 For since by man came death, by man came also the
resurrection of the dead.
22 For as in Adam all die, even so in Christ shall all be made
alive.
23 But every man in his own order: Christ the firstfruits;
afterward they that are Christ’s at his coming.
24 Then cometh the end, when he shall have delivered up the
kingdom to God, even the Father; when he shall have put down all
rule and all authority and power.
25 For he must reign, till he hath put all enemies under his
feet.
26 The last enemy that shall be destroyed is death.
27 For he hath put all things under his feet. But when he saith
all things are put under him, it is manifest that he is
excepted, which did put all things under him.
28 And when all things shall be subdued unto him, then shall
the Son also himself be subject unto him that put all things
under him, that God may be all in all.
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?
30 And why stand we in jeopardy every hour?
31 I protest by your rejoicing which I have in Christ Jesus our
Lord, I die daily.
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.
33 Be not deceived: evil communications corrupt good manners.
34 Awake to righteousness, and sin not; for some have not the
knowledge of God: I speak this to your shame.
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. xi. 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 Thess. iv. 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,
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
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,
He has risen, and, upon his resurrection, was invested with sovereign
empire, had all power in heaven and earth put into his hands
had a name given him above every name, that every knee might bow to
him, and every tongue confess him Lord.
Phil. ii. 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,
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. xiv. 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,
(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,
Then was the prediction verified, I have set my king upon my holy
hill of Zion
(Ps. ii. 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
Rom. viii. 34; Col. iii. 1,
&c.),
on the right hand of power
(Mark xiv. 62; Luke xxii. 69),
on the right hand of the throne of God
(Heb. xii. 2),
on the right hand of the throne of the Majesty in the heavens,
Heb. viii. 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,
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,
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. xi. 15),
that he shall reign over the house of Jacob for ever, and of his
kingdom there shall be no end
(Luke i. 33),
that his dominion is an everlasting dominion, which shall not pass
away,
Dan. vii. 14.
See also
(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 ton
nekron. 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,
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. xi. 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,
&c. 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,”
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
&c.), 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,
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,
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 Pet. i. 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,
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
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. xiii. 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,
eknepsate dikaios, 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.
| The Resurrection of Saints. | A. D. 57. |
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35 But some man will say, How are the dead raised up? and
with what body do they come?
36 Thou fool, that which thou sowest is not quickened, except
it die:
37 And that which thou sowest, thou sowest not that body that
shall be, but bare grain, it may chance of wheat, or of some
other grain:
38 But God giveth it a body as it hath pleased him, and to
every seed his own body.
39 All flesh is not the same flesh: but there is one kind
of flesh of men, another flesh of beasts, another of fishes,
and another of birds.
40 There are also celestial bodies, and bodies terrestrial:
but the glory of the celestial is one, and the glory of the
terrestrial is another.
41 There is one glory of the sun, and another glory of the
moon, and another glory of the stars: for one star differeth
from another star in glory.
42 So also is the resurrection of the dead. It is sown in
corruption; it is raised in incorruption:
43 It is sown in dishonour; it is raised in glory: it is sown
in weakness; it is raised in power:
44 It is sown a natural body; it is raised a spiritual body.
There is a natural body, and there is a spiritual body.
45 And so it is written, The first man Adam was made a living
soul; the last Adam was made a quickening spirit.
46 Howbeit that was not first which is spiritual, but that
which is natural; and afterward that which is spiritual.
47 The first man is of the earth, earthy: the second man is
the Lord from heaven.
48 As is the earthy, such are they also that are earthy:
and as is the heavenly, such are they also that are heavenly.
49 And as we have borne the image of the earthy, we shall also
bear the image of the heavenly.
50 Now this I say, brethren, that flesh and blood cannot
inherit the kingdom of God; neither doth corruption inherit
incorruption.
The apostle comes now to answer a plausible and principal objection
against the doctrine of the resurrection of the dead, concerning which
observe the proposal of the objection: Some man will say, How are
the dead raised up? And with what body do they come?
v. 35.
The objection is plainly two-fold. How are they raised up? that
is, “By what means? How can they be raised? What power is equal to this
effect?” It was an opinion that prevailed much among the heathens, and
the Sadducees seem to have been in the same sentiment, that it was not
within the compass of divine power, mortales æternitate
donare, aut revocare defunctos–to make mortal men immortal, or revive
and restore the dead. Such sort of men those seem to have been who
among the Corinthians denied the resurrection of the dead, and object
here, “How are they raised? How should they be raised? Is it not
utterly impossible?” The other part of the objection is about the
quality of their bodies, who shall rise: “With what body will they
come? Will it be with the same body, with like shape, and form, and
stature, and members, and qualities, or various?” The former objection
is that of those who opposed the doctrine, the latter the enquiry of
curious doubters.
I. To the former the apostle replies by telling them this was to be
brought about by divine power, that very power which they had all
observed to do something very like it, year after year, in the death
and revival of the corn; and therefore it was an argument of great
weakness and stupidity to doubt whether the resurrection of the dead
might not be effected by the same power: Thou fool! that which thou
sowest is not quickened unless it die,
v. 36.
It must first corrupt, before it will quicken and spring up. It not
only sprouts after it is dead, but it must die that it may live. And
why should any be so foolish as to imagine that the man once dead
cannot be made to live again, by the same power which every year brings
the dead grain to life? This is the substance of the apostle’s answer
to the first question. Note, It is a foolish thing to question the
divine power to raise the dead, when we see it every day quickening and
reviving things that are dead.
II. But he is longer in replying to the second enquiry.
1. He begins by observing that there is a change made in the grain that
is sown: It is not that body which shall be that is sown, but
bare grain, of wheat or barley, &c. but God gives it such a
body as he will, and in such way as he will, only so as to distinguish
the kinds from each other. Every seed sown has its proper body,
is constituted of such materials, and figured in such a manner, as are
proper to it, proper to that kind. This is plainly in the divine power,
though we no more know how it is done than we know how a dead man is
raised to life again. It is certain the grain undergoes a great change,
and it is intimated in this passage that so will the dead, when they
rise again, and live again, in their bodies, after death.
2. He proceeds hence to observe that there is a great deal of variety
among others bodies, as there is among plants: as,
(1.) In bodies of flesh: All flesh is not the same; that of men
is of one kind, that of beasts another, another that of fishes, and
that of birds another,
There is a variety in all the kinds, and somewhat peculiar in every
kind, to distinguish it from the other.
(2.) In bodies celestial and terrestrial there is also a difference;
and what is for the glory of one is not for the other; for the true
glory of every being consists in its fitness for its rank and state.
Earthly bodies are not adapted to the heavenly regions, nor heavenly
bodies fitted to the condition of earthly beings. Nay,
(3.) There is a variety of glory among heavenly bodies themselves:
There is one glory of the sun, and another of the moon, and another
of the stars; for one star differs from another star in glory,
v. 41.
All this is to intimate to us that the bodies of the dead, when they
rise, will be so far changed, that they will be fitted for the heavenly
regions, and that there will be a variety of glories among the bodies
of the dead, when they shall be raised, as there is among the sun, and
moon, and stars, nay among the stars themselves. All this carries an
intimation along with it that it must be as easy to divine power to
raise the dead, and recover their mouldered bodies, as out of the same
materials to form so many different kinds of flesh and plants, and, for
aught we know, celestial bodies as well as terrestrial ones. The sun
and stars may, for aught we know, be composed of the same materials as
the earth we tread on, though as much refined and changed by the divine
skill and power. And can he, out of the same materials, form such
various beings, and yet not be able to raise the dead? Having thus
prepared the way, he comes,
3. To speak directly to the point: So also, says he, is the
resurrection of the dead; so (as the plant growing out of the
putrefied grain), so as no longer to be a terrestrial but a celestial
body, and varying in glory from the other dead, who are raised, as one
star does from another. But he specifies some particulars: as,
(1.) It is sown in corruption, it is raised in incorruption. It is
sown. Burying the dead is like sowing them; it is like committing
the seed to the earth, that it may spring out of it again. And our
bodies, which are sown, are corruptible, liable to putrefy and moulder,
and crumble to dust; but, when we rise, they will be out of the power
of the grave, and never more be liable to corruption.
(2.) It is sown in dishonour, it is raised in glory. Ours is at
present a vile body,
Nothing is more loathsome than a dead body; it is thrown into the grave
as a despised and broken vessel, in which there is no pleasure. But at
the resurrection a glory will be put upon it; it will be made like the
glorious body of our Saviour; it will be purged from all the dregs of
earth, and refined into an ethereal substance, and shine out with a
splendour resembling his.
(3.) It is sown in weakness, it is raised in power. It is laid
in the earth, a poor helpless thing, wholly in the power of death,
deprived of all vital capacities and powers, of life and strength: it
is utterly unable to move or stir. But when we arise our bodies will
have heavenly life and vigour infused into them; they will be hale, and
firm, and durable, and lively, and liable no more to any infirmity,
weakness, or decay.
(4.) It is sown a natural, or animal body, soma
psychikon, a body fitted to the low condition and sensitive
pleasures and enjoyments of this life, which are all gross in
comparison of the heavenly state and enjoyments. But when we rise it
will be quite otherwise; our body will rise spiritual. Not that body
would be changed into spirit: this would be a contradiction in our
common conceptions; it would be as much as to say, Body changed into
what is not body, matter made immaterial. The expression is to be
understood comparatively. We shall at the resurrection have bodies
purified and refined to the last degree, made light and agile; and,
though they are not changed into spirit, yet made fit to be perpetual
associates of spirits made perfect. And why should it not be as much in
the power of God to raise incorruptible, glorious, lively, spiritual
bodies, out of the ruins of those vile, corruptible, lifeless, and
animal ones, as first to make matter out of nothing, and then, out of
the same mass of matter, produce such variety of beings, both in earth
and heaven? To God all things are possible; and this cannot be
impossible.
4. He illustrates this by a comparison of the first and second Adam:
There is an animal body, says he, and there is a spiritual
body; and then goes into the comparison in several instances.
(1.) As we have our natural body, the animal body we have in this
world, from the first Adam, we expect our spiritual body from the
second. This is implied in the whole comparison.
(2.) This is but consonant to the different characters these two
persons bear: The first Adam was made a living soul, such a
being as ourselves, and with a power of propagating such beings as
himself, and conveying to them a nature and animal body like his own,
but none other, nor better. The second Adam is a quickening
Spirit; he is the resurrection and the life,
He hath life in himself, and quickeneth whom he will,
The first man was of the earth, made out of the earth, and was
earthy; his body was fitted to the region of his abode: but the
second Adam is the Lord from heaven; he who came down from heaven,
and giveth life to the world
(John vi. 33);
he who came down from heaven and was in heaven at the same time
(John iii. 13);
the Lord of heaven and earth. If the first Adam could communicate to us
natural and animal bodies, cannot the second Adam make our bodies
spiritual ones? If the deputed lord of this lower creation could do
the one, cannot the Lord from heaven, the Lord of heaven and earth, do
the other?
(3.) We must first have natural bodies from the first Adam before we
can have spiritual bodies from the second
(v. 49);
we must bear the image of the earthy before we can bear the image of
the heavenly. Such is the established order of Providence. We must
have weak, frail, mortal bodies by descent from the first Adam, before
we can have lively, spiritual, and immortal ones by the quickening
power of the second. We must die before we can live to die no more.
(4.) Yet if we are Christ’s, true believers in him (for this whole
discourse relates to the resurrection of the saints), it is as certain
that we shall have spiritual bodies as it is now that we have natural
or animal ones. By these we are as the first Adam, earthy, we bear his
image; by those we shall be as the second Adam, have bodies like his
own, heavenly, and so bear him image. And we are as certainly intended
to bear the one as we have borne the other. As surely therefore as we
have had natural bodies, we shall have spiritual ones. The dead in
Christ shall not only rise, but shall rise thus gloriously changed.
5. He sums up this argument by assigning the reason of this change
(v. 50):
Now this I say that flesh and blood cannot inherit the kingdom of
God; nor doth corruption inherit incorruption. The natural body is
flesh and blood, consisting of bones, muscles, nerves, veins, arteries,
and their several fluids; and, as such, it is of a corruptible frame
and form, liable to dissolution, to rot and moulder. But no such thing
shall inherit the heavenly regions; for this were for corruption to
inherit incorruption, which is little better than a contradiction in
terms. The heavenly inheritance is incorruptible, and never fadeth
away,
How can this be possessed by flesh and blood, which is corruptible and
will fade away? It must be changed into ever-during substance, before
it can be capable of possessing the heavenly inheritance. The sum is
that the bodies of the saints, when they shall rise again, will be
greatly changed from what they are now, and much for the better. They
are now corruptible, flesh and blood; they will be then incorruptible,
glorious, and spiritual bodies, fitted to the celestial world and
state, where they are ever afterwards to dwell, and have their eternal
inheritance.
| The Resurrection of Saints. | A. D. 57. |
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51 Behold, I show 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 be raised
incorruptible, and we shall be changed.
53 For this corruptible must put on incorruption, and this
mortal must put on immortality.
54 So when this corruptible shall have put on incorruption, and
this mortal shall have put on immortality, then shall be brought
to pass the saying that is written, Death is swallowed up in
victory.
55 O death, where is thy sting? O grave, where is thy
victory?
56 The sting of death is sin; and the strength of sin is
the law.
57 But thanks be to God, which giveth us the victory through
our Lord Jesus Christ.
To confirm what he had said of this change,
I. He here tells them what had been concealed from or unknown to them
till then–that all the saints would not die, but all would be changed.
Those that are alive at our Lord’s coming will be caught up into the
clouds, without dying,
But it is plain from this passage that it will not be without changing
from corruption to incorruption. The frame of their living bodies
shall be thus altered, as well as those that are dead; and this in a
moment, in the twinkling of an eye,
v. 52.
What cannot almighty power effect? That power that calls the dead into
life can surely thus soon and suddenly change the living; for changed
they must be as well as the dead, because flesh and blood cannot
inherit the kingdom of God. This is the mystery which the apostle
shows the Corinthians: Behold, I show you a mystery; or bring
into open light a truth dark and unknown before. Note, There are many
mysteries shown to us in the gospel; many truths that before were
utterly unknown are there made known; many truths that were but dark
and obscure before are there brought into open day, and plainly
revealed; and many things are in part revealed that will never be fully
known, nor perhaps clearly understood. The apostle here makes known a
truth unknown before, which is that the saints living at our Lord’s
second coming will not die, but be changed, that this change will be
made in a moment, in the twinkling of an eye, and at the sound of
the last trump; for, as he tells us elsewhere, the Lord himself
shall descend with a shout, with a voice of the archangel, and with the
trump of God
so here, the trumpet must sound. It is the loud summons of all
the living and all the dead, to come and appear at the tribunal of
Christ. At this summons the graves shall open, the dead saints shall
rise incorruptible, and the living saints be changed to the same
incorruptible state,
II. He assigns the reason of this change
(v. 53):
For this corruptible must put on incorruption, and this mortal must
put on immortality. How otherwise could the man be a fit inhabitant
of the incorruptible regions, or be fitted to possess the eternal
inheritance? How can that which is corruptible and mortal enjoy what
is incorruptible, permanent, and immortal? This corruptible body must
be made incorruptible, this mortal body must be changed into immortal,
that the man may be capable of enjoying the happiness designed for him.
Note, It is this corruptible that must put on incorruption; the
demolished fabric that must be reared again. What is sown must be
quickened. Saints will come in their own bodies
(v. 38),
not in other bodies.
III. He lets us know what will follow upon this change of the living
and dead in Christ: Then shall be brought to pass that saying, Death
is swallowed up in victory; or, He will swallow up death in
victory.
Isa. xxv. 8.
For mortality shall be then swallowed up of life
(2 Cor. v. 4),
and death perfectly subdued and conquered, and saints for ever
delivered from its power. Such a conquest shall be obtained over it
that it shall for ever disappear in those regions to which our Lord
will bear his risen saints. And therefore will the saints hereupon sing
their epinikion, their song of triumph. Then, when
this mortal shall have put on immortality, will death be swallowed up,
for ever swallowed up, eis nikos. Christ hinders it from
swallowing his saints when they die; but, when they rise again, death
shall, as to them, be swallowed for ever. And upon this destruction of
death will they break out into a song of triumph.
1. They will glory over death as a vanquished enemy, and insult this
great and terrible destroyer: “O death! where is thy sting?
Where is now thy sting, thy power to hurt? What mischief hast thou done
us? We are dead; but behold we live again, and shall die no more. Thou
art vanquished and disarmed, and we are out of the reach of thy deadly
dart. Where now is thy fatal artillery? Where are thy stores of death?
We fear no further mischiefs from thee, nor heed thy weapons, but defy
thy power, and despise thy wrath. And, O grave! where is thy
victory? Where now is thy victory? What has become of it? Where are
the spoils and trophies of it? Once we were thy prisoners, but the
prison-doors are burst open, the locks and bolts have been forced to
give way, our shackles are knocked off, and we are for ever released.
Captivity is taken captive. The imaginary victor is conquered, and
forced to resign his conquest and release his captives. Thy triumphs,
grave, are at an end. The bonds of death are loosed, and we are at
liberty, and are never more to be hurt by death, nor imprisoned in the
grave.” In a moment, the power of death, and the conquests and spoils
of the grave, are gone; and, as to the saints, the very signs of them
will not remain. Where are they? Thus will they raise themselves, when
they become immortal, to the honour of their Saviour and the praise of
divine grace: they shall glory over vanquished death.
2. The foundation for this triumph is here intimated,
(1.) In the account given whence death had its power to hurt: The
sting of death is sin. This gives venom to his dart: this alone
puts it into the power of death to hurt and kill. Sin unpardoned, and
nothing else, can keep any under his power. And the strength of sin
is the law; it is the divine threatening against the transgressors
of the law, the curse there denounced, that gives power to sin. Note,
Sin is the parent of death, and gives it all its hurtful power. By
one man sin entered into the world, and death by sin,
Rom. v. 12.
It is its cursed progeny and offspring.
(2.) In the account given of the victory saints obtain over it through
Jesus Christ,
The sting of death is sin; but Christ, by dying, has taken out
this sting. He has made atonement for sin; he has obtained remission of
it. It may hiss therefore, but it cannot hurt. The strength of sin
is the law; but the curse of the law is removed by our Redeemer’s
becoming a curse for us. So that sin is deprived of its strength
and sting, through Christ, that is, by his incarnation, suffering, and
death. Death may seize a believer, but cannot sting him, cannot hold
him in his power. There is a day coming when the grave shall open, the
bands of death be loosed, the dead saints revive, and become
incorruptible and immortal, and put out of the reach of death for ever.
And then will it plainly appear that, as to them, death will have lost
its strength and sting; and all by the mediation of Christ, by his
dying in their room. By dying, he conquered death, and spoiled the
grave; and, through faith in him, believers become sharers in his
conquests. They often rejoice beforehand, in the hope of this victory;
and, when they arise glorious from the grave, they will boldly triumph
over death. Note, It is altogether owing to the grace of God in Christ
that sin is pardoned and death disarmed. The law puts arms into the
hand of death, to destroy the sinner; but pardon of sin takes away this
power from the law, and deprives death of its strength and sting. It is
by the grace of God, through the redemption which is in Christ
Jesus, that we are freely justified,
Rom. iii. 24.
It is no wonder, therefore,
(3.) If this triumph of the saints over death should issue in
thanksgiving to God: Thanks be to God, who giveth us the victory
through Christ Jesus, our Lord,
v. 57.
The way to sanctify all our joy is to make it tributary to the praise
of God. Then only do we enjoy our blessings and honours in a holy
manner when God has his revenue of glory out of it, and we are free to
pay it to him. And this really improves and exalts our satisfaction. We
are conscious at once of having done our duty and enjoyed our pleasure.
And what can be more joyous in itself than the saints’ triumph over
death, when they shall rise again? And shall they not then rejoice in
the Lord, and be glad in the God of their salvation? Shall not their
souls magnify the Lord? When he shows such wonders to the dead,
shall they not arise and praise him?
Ps. lxxxviii. 10.
Those who remain under the power of death can have no heart to praise;
but such conquests and triumphs will certainly tune the tongues of the
saints to thankfulness and praise–praise for the victory (it is great
and glorious in itself), and for the means whereby it is obtained (it
is given of God through Christ Jesus), a victory obtained not by our
power, but the power of God; not given because we are worthy, but
because Christ is so, and has by dying obtained this conquest for us.
Must not this circumstance endear the victory to us, and heighten our
praise to God? Note, How many springs of joy to the saints and
thanksgiving to God are opened by the death and resurrection, the
sufferings and conquests, of our Redeemer! With what acclamations will
saints rising from the dead applaud him! How will the heaven of heavens
resound his praises for ever! Thanks be to God will be the
burden of their song; and angels will join the chorus, and declare
their consent with a loud Amen, Hallelujah.
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The Obligations of Christians. |
A. D. 57. |
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58 Therefore, my beloved brethren, be ye stedfast, unmoveable,
always abounding in the work of the Lord, forasmuch as ye know
that your labour is not in vain in the Lord.
In this verse we have the improvement of the whole argument, in an
exhortation, enforced by a motive resulting plainly from it.
I. An exhortation, and this threefold:–
1. That they should be stedfast–hedraioi, firm, fixed in
the faith of the gospel, that gospel which he had preached and they had
received, namely, That Christ died for our sins, and arose again the
third day, according to the scriptures
(v. 3, 4),
and fixed in the faith of the glorious resurrection of the dead, which,
as he had shown, had so near and necessary a connection with the
former. “Do not let your belief of these truths be shaken or staggered.
They are most certain, and of the last importance.” Note, Christians
should be stedfast believers of this great article of the resurrection
of the dead. It is evidently founded on the death of Christ. Because
he lives, his servants shall live also,
John xiv. 19.
And it is of the last importance; a disbelief of a future life will
open a way to all manner of licentiousness, and corrupt men’s morals to
the last degree. It will be easy and natural to infer hence that we
may live like beasts, and eat and drink, for to-morrow we die.
2. He exhorts them to be immovable, namely, in their expectation
of this great privilege of being raised incorruptible and immortal.
Christians should not be moved away from this hope of this gospel
(Col. i. 23),
this glorious and blessed hope; they should not renounce nor resign
their comfortable expectations. They are not vain, but solid hopes,
built upon sure foundations, the purchase and power of their risen
Saviour, and the promise of God, to whom it is impossible to lie–hopes
that shall be their most powerful supports under all the pressures of
life, the most effectual antidotes against the fears of death, and the
most quickening motives to diligence and perseverance in Christian
duty. Should they part with these hopes? Should they suffer them to be
shaken? Note, Christians should live in the most firm expectation of a
blessed resurrection. This hope should be an anchor to their souls,
firm and sure,
3. He exhorts them to abound in the work of the Lord, and that
always, in the Lord’s service, in obeying the Lord’s commands.
They should be diligent and persevering herein, and going on towards
perfection; they should be continually making advances in true piety,
and ready and apt for every good work. The most cheerful duty, the
greatest diligence, the most constant perseverance, become those who
have such glorious hopes. Can we too much abound in zeal and diligence
in the Lord’s work, when we are assured of such abundant recompences in
a future life? What vigour and resolution, what constancy and patience,
should those hopes inspire! Note, Christians should not stint
themselves as to their growth in holiness, but be always improving in
sound religion, and abounding in the work of the Lord.
II. The motive resulting from the former discourse is that their
labour shall not be in vain in the Lord; nay, they know it shall
not. They have the best grounds in the world to build upon: they have
all the assurance that can rationally be expected: as surely as Christ
is risen, they shall rise; and Christ is as surely risen as the
scriptures are true, and the word of God. The apostles saw him after
his death, testified this truth to the world in the face of a thousand
deaths and dangers, and confirmed it by miraculous powers received from
him. Is there any room to doubt a fact so well attested? Note, True
Christians have undoubted evidence that their labour will not be in
vain in the Lord; not their most diligent services, nor their most
painful sufferings; they will not be in vain, not be vain and
unprofitable. Note, The labour of Christians will not be lost labour;
they may lose for God, but they will lose nothing by him; nay, there is
more implied than is expressed in this phrase: it means that they shall
be abundantly rewarded. He will never be found unjust to forget their
labour of love,
Nay, he will do exceedingly abundantly above what they can now ask or
think. Neither the services they do for him, nor the sufferings they
endure for him here, are worthy to be compared with the joy hereafter
to be revealed in them,
Note, Those who serve God have good wages; they cannot do too much nor
suffer too much for so good a Master. If they serve him now, they shall
see him hereafter; if they suffer for him on earth, they shall reign
with him in heaven; if they die for his sake, they shall rise again
from the dead, be crowned with glory, honour, and immortality, and
inherit eternal life.
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