Chapter 15

3 Christ’s resurrection, 12 he proveth the necessity of our resurrection, against all such as deny the resurrection of the body. 21 The fruit, 35 and manner thereof, 51 and of the changing of them, that shall be found alive at the last day.

1. Moreover. Gr. de, “but,” or “now,” here marking a change in the line of thought, and the introduction of a new subject, the resurrection.

This chapter contains what may be called the crowning glory of the epistle, an exposition of the truth of the resurrection. The discussion may be divided into four sections: (1) proof that there is a resurrection (vs. 1–34); (2) the nature of the bodies of those who are raised (vs. 35–50); (3) a statement concerning what will happen to those who are alive at Christ’s second advent (vs. 51–54); (4) the practical consequences of this doctrine (vs. 55–58). The testimony of the resurrection of Jesus given in vs. 3–8 refers to some incidents not recorded in the Gospels (see vs. 6, 7). The chapter declares that the death and resurrection of Christ were subjects of ancient prophecy, and were events supported by the testimony of living witnesses (vs. 5, 6). It is one of the earliest written testimonies to the resurrection, having been written within 25 years of the event (see pp. 102, 103). It shows that the evidence for the resurrection as a literal, historical fact was sufficient to convince the powerful intellect of a hostile contemporary in the person of Paul himself.

Among the errors that had crept into the church at Corinth as a result of the lowering of the moral standard by some of the believers, was the rejection of belief in the resurrection (see chs. 3:3; 5:1, 2; AA 319). Paul’s detailed discussion of this doctrine emphasizes its vital importance (cf. John 5:28, 29; 11:25; Acts 23:6; 24:14, 15; Rom. 1:3, 4; Phil. 3:10, 11; Rev. 20:6). Satan is ever ready to snatch away vital truth and replace it with specious error; therefore Christians would do well frequently to review the principal gospel truths, filling their minds with them, that there may be no place for mistaken ideas (see on 2 Tim. 2:15).

Declare. Gr. gnoµrizoµ, “to make known,” “to cause to know,” but since Paul is repeating what he has already told the Corinthians, the word may be used in the sense of “to reiterate,” “to remind.” The apostle feels it necessary to repeat the substance of his preaching, and, in so doing, places special emphasis on the doctrine of the resurrection.

Gospel. See on Mark 1:1. The contents of the gospel, or “good news,” that Paul preached to the Corinthians may be gathered from chs. 1:7–9, 17–24; 2:2; etc., from which it will be seen that the cross of Christ stands in the forefront of the message. Of necessity there is associated with this central subject the doctrine of the Saviour’s atoning death (ch. 15:3). Everything connected with the life of Christ on earth is of interest and importance to the believer, but Paul here reveals that the glorious news of salvation from sin reaches its climax in the resurrection.

Received. Paul had faithfully preached the gospel, and now reminds the church members that they had received and accepted its message.

Stand. The Greek form of the verb suggests that they had stood and were continuing to stand in the faith Paul had delivered to them. He had founded the church at Corinth (see Acts 18). It was therefore appropriate for him to remind them of the great truths upon which the church had been established, but from which their attention had been diverted by other things that had been introduced among them, such as matters of strife and contention. It is good for Christians to be reminded often of the gospel by which the Holy Spirit effected their conversion; such repetition will help to keep them humble, and save them from depending on their own philosophical achievements (cf. Col. 2:8).

2. Saved. Literally, “are being saved.” Salvation is a continuous experience (see on Rom. 8:24; cf. COL 65).

Keep in memory. Rather, “are holding fast,” that is, to what Paul preached unto them. This holding fast means more than a mere mental assent to the doctrines, it indicates absolute conviction of the thing believed. Such conviction would lead to behavior compatible with their faith, and would not permit them to entertain erroneous thoughts.

Believed in vain. There was nothing wrong with the message that had been preached, but the quality of the Corinthian belief in that message may have been open to question. If their belief was halfhearted, it would have little value. If their faith was firm, then they would find Paul’s doctrine sufficient to guide them into the way of salvation. Having said that, the apostle proceeds to assure them that he had indeed given them the true gospel.

3. Delivered. Paul never claims authorship for the gospel he is preaching. He makes clear that he is passing on a message that had been given to him by the Lord (cf. 1 Cor. 11:2, 23; Gal. 1:12; Eph. 3:2, 3). This stresses the divine origin of the doctrine he is preaching, thus exalting his message and making its observance imperative.

First of all. Either, first in order of presentation or first in importance. The apostle lists four “first” facts that he had given to the believers: (1) Christ died for our sins, (2) Christ was buried, (3) Christ was resurrected, and (4) Christ appeared (vs. 3–5). Some have suggested that these form the basis for the earliest known Christian creed.

For our sins. The Greek word translated “for” (huper) carries the force of “on behalf of,” or “because of.” Jesus, the Lamb of God, died as an expiatory offering on account of our sins. He died to make an atonement for sin (see on Rom. 3:24–26; 4:25; 5:8; 2 Cor. 5:21; Gal. 1:4; 1 Peter 2:24). This is the first great fact taught by Paul to the Corinthians. Christ’s vicarious death atoned for our sins, but He did not remain under the power of death. Inasmuch as He did not sin, death could not hold Him, and He rose triumphant from the grave (see on John 10:17; Acts 2:22–24).

Scriptures. It is apparent that Paul had given his converts a thoroughly scriptural basis for their faith, and can now appeal to many of the prophecies concerning the Messiah that are found in the OT (cf. on Luke 24:26, 27, 44). Elsewhere his skillful applications of the passages dealing with the life, sufferings, and death of the promised Messiah had brought conviction to his hearers and silenced the opposition of his Jewish critics (see on Acts 9:19–22; 13:14–41; 17:3; 18:4–6; 24:14; 26:4–8, 22, 23; 28:23).

4. Buried. Christ’s burial certified that our Saviour had indeed died and provided the necessary condition preceding resurrection. Joseph of Arimathaea’s request for permission to remove the Saviour’s body from the cross led to Pilate’s inquiry concerning the truth of His death (Mark 15:43–45). The preparation for His burial as recorded in the Gospels, and the account of His being placed in the tomb and guarded by Roman soldiers at the instigation of the chief priests, all give assurance that He died (see Matt. 27:57–60, 62–66; Luke 23:50–56; John 19:38–42).

Rose again. “Again” is supplied. The verb is in the perfect passive form, and hence conveys the meaning “has been raised and is still alive.” The previous verbs “died” (v. 3) and “was buried” (v. 4) occur in the aorist tense, as historical events in the past, in contrast with the continuous sense implied by the perfect. Thus Paul is emphasizing not only that Jesus had risen from the dead but that He still continues in a resurrected state, and that the condition of having thus been raised is a permanent one.

Third day. For a discussion of the interval between Christ’s death and resurrection see Vol. V, pp. 248–251. Compare Matt. 12:40; Luke 24:46.

5. Was seen. Or, “appeared,” in which case the action would be credited to the risen Lord rather than to the unprepared Peter. Paul is still listing the major points of the gospel he had delivered to the Corinthians (v. 3).

Cephas. Gr. keµphas, a transliteration of the Aramaic name KephaХ, which is translated into Greek as Petros whence, Peter (see on Matt. 4:18). For Christ’s appearance to Peter see on Luke 24:34. Paul here appeals to the witness of those who had firsthand knowledge of the resurrection, and particularly to those who still lived to attest its truth. Seeing that he was merely refreshing their minds regarding the doctrine he had previously preached to them, he did not attempt to reproduce all the available evidence, but simply summarized what they already knew.

Twelve. There is slight textual evidence (cf. p. 10) for the reading “eleven,” which is doubtless an attempt to harmonize this verse with the number of the apostles who remained after the death of Judas and before the election of Matthias (cf. Acts 1:26). At Christ’s first appearance to His apostles, only ten were present, since Thomas was absent from the group (John 20:24). But Paul was doubtless using the title “twelve” as an official designation of the apostolic group; hence there is no vital discrepancy between this verse and historical facts.

6. Above five hundred. The Gospels make no mention of the fact that Jesus appeared to such a large company, but a statement made by Matthew is doubtless a reference to this gathering (see ch. 28:10, 16; Additional Note on Matt. 28). The Eleven, in obedience to their risen Lord’s instruction (Matt. 28:9, 10), went into Galilee. It is hardly likely that they kept to themselves the news of this divine appointment, but doubtless informed the believers that Jesus planned to meet with them. Above 500 responded to the information, demonstrating that the Lord had many more disciples than is generally supposed.

Greater part remain. That is, most of the 500 were still alive when Paul wrote his epistle. Unitedly they could bear strong testimony to the certainty of Christ’s resurrection, for an event that could be attested by so many firsthand witnesses could not be easily overthrown.

Fallen asleep. Gr. koimaoµ, “to sleep” (see on John 11:11). This expression is used in the Scriptures to signify death (see Matt 9:24; Acts 7:60; 1 Cor. 15:18; 1 Thess. 4:13–15; 2 Peter 3:4).

7. James. There is no evidence as to which James is meant, but most commentators identify him with James, the Lord’s brother. For a discussion of the identities of the various men called James see Introduction to the Epistle of James. There is no other record of the Lord’s appearance to James, but if the James mentioned here was indeed the Lord’s brother, and the leader in the church council at Jerusalem (see on Acts 12:17; 15:13), then Paul had met him in Jerusalem and would doubtless have personal testimony from James concerning the appearance to which reference is here made.

Of all the apostles. This doubtless refers to Christ’s last appearance to the apostles, at the time of His ascension to heaven (see Acts 1:6–12).

8. Last of all. This phrase raises the strong presumption that the foregoing list of appearances is arranged in chronological order, and that Paul was the last one to whom Christ personally appeared.

One born out of due time. Gr. ektroµma, “the abortion,” “the stillborn embryo.” The word occurs only here in the Greek NT, but is used in the LXX (Num. 12:12; Job 3:16; Eccl. 6:3). The apostle is implying that, compared with the other apostles, he is no better than a stillborn babe. The other disciples grew and matured into their ministry, whereas he, Paul, was abruptly launched into his apostleship. He may also be expressing his sense of unworthiness to be numbered among the disciples because of the way he had formerly treated those who believed in Christ (see on Acts 7:58; 8:1, 3; 9:1, 13, 21; 26:10). By his unremitting diligence, the apostle seemed to have shown that he felt a great obligation to make up for his want of personal companionship with Jesus.

9. The least. He had been last of all (v. 8), now he claims to be least (cf. on Eph. 3:8).

Not meet. That is, not fit, not worthy, insufficiently qualified. Paul recognizes the truth that no man, of himself, is in any sense worthy of being called to the service of God (see on 2 Cor. 3:5).

Because I persecuted. It appears that he never forgave himself his former fierce opposition to the Christian believers, and the memory of that experience tended to keep him humble and continually grateful for the goodness of the Lord (see Acts 22:4; 26:9–11; Gal. 1:13; 1 Tim. 1:13). In the truly converted heart, God’s forgiveness produces an awareness of sin as well as feelings of gratitude and humility. Such an experience equips a man for witnessing to others.

10. Grace of God. For a definition of “grace” see on Rom. 3:24. All that Paul had become or had achieved in the Lord’s service he attributed to the unmerited mercy, favor, and power of God. He had learned the essential lesson that all human accomplishments are valueless in the work of God if separated from an impartation to the soul of that spiritual life from God that is called “grace.” Paul knew that all his zeal, piety, abilities, and success as an apostle were the result of the undeserved favor God had manifested toward him. By God’s grace he had been enabled to accomplish more than the other laborers.

I am what I am. The phrase stresses the condition of Paul’s spiritual state, and contains no boastful egotism.

Not in vain. A note of thankful relief creeps into Paul’s words here—he is glad God’s grace was not wasted when bestowed upon him.

Laboured more abundantly. That is, worked harder. Consecration and hard work rarely fail to produce abundant fruitage. But, as the next phrase reveals, the apostle allowed no overwhelming pride to mar his evangelistic success.

Not I. Paul left no room for anyone to imagine that he took credit to himself; he gives all the glory to God. All who achieve true success in the work of God on earth will acknowledge that any good they have accomplished has resulted from God’s enabling grace (cf. Gal. 2:20; Phil. 2:13; 4:13).

11. Therefore. Here Paul closes the comparison between himself and the other apostles (vs. 9, 10), and concludes that since all valid Christian testimony derives its power from God, the identity and personality of the human witness is relatively unimportant.

So we preach. What a bold affirmation of the unity of apostolic witness All the apostles gave the same testimony about the resurrection of Christ; hence it was immaterial which of them had brought the message to the Corinthians. This principle is of universal application, and may be usefully remembered in the modern church. The human agent is merely a mouthpiece used by the Holy Spirit to convey truth to men, and if success crowns his efforts, the credit belongs to God (cf. ch. 3:6).

So ye believed. Paul reminds his readers at Corinth of their original acceptance of his doctrine, which was that of all the apostles.

12. Now. With this verse the apostle begins his closely woven arguments concerning the resurrection. In vs. 5–8 he has established the historical basis of the resurrection by presenting testimony from a multitude of reliable eyewitnesses. He now asks how, in the light of this well-proved fact, any Corinthian believer can deny a general resurrection of the dead.

No resurrection. Apparently there were some at Corinth who denied the possibility of a bodily resurrection of the dead. In vs. 13–19 Paul demonstrates the destructive nature of such a denial, and shows how such a belief is incompatible with the proved fact that Jesus had been raised (see also v. 16).

Of the dead. Literally, “from among dead [ones].”

13. Christ not risen. If a resurrection of the dead is considered to be impossible, and belief in it to be absurd, then it must follow that Christ did not rise from the grave, for the general objection to the resurrection of the dead would apply in His case also. Therefore it is not possible to deny the general resurrection without denying the well-established resurrection of Jesus. This, says Paul, is the inevitable result of denying the resurrection, and involves a denial of Christianity, the removal of the Christian’s hope of eternal life.

14. Preaching. Gr. keµrugma, “the thing preached.” The emphasis is on the content of the preaching (see on ch. 1:21).

Vain. Gr. kenos, “empty,” “without content,” “devoid of truth” (cf. on v. 17), an apt description of any attempt to preach the gospel apart from the resurrection of Jesus. Such preaching would indeed be “empty,” robbed of one of its central, historical facts. If Christ be not risen, Christian witness is condemned on two counts: (1) Jesus repeatedly declared that he would rise from the dead (see Matt. 16:21; 17:22, 23; 20:17–19; etc.), and if He did not rise, He was an impostor; (2) the apostles were basing their preaching on an event that they alleged did occur, and thus were parties to the imposture, holding out a hope that could not be fulfilled.

Your faith. Disbelief in the resurrection invalidates not only apostolic preaching but also Christian belief in that preaching. By doubting the possibility of a resurrection, such men were destroying all they had previously held dear.

15. False witnesses of God. The implication is that it would have been a sin to preach that Christ had risen from the dead if such were not the case, for it would be wrong to say that God had done something He had not done, as would be the case if there were no resurrection, and Christ had not been raised. The apostles would have been announcing as an act of God, and claiming to have witnessed, an event that never took place.

He raised not up. Paul is thoroughly considering the skeptical attitude concerning the resurrection. His argument deals with the supposition that the dead do not rise, although he is not endorsing that view. The denial of the possibility of a general resurrection argues the impossibility of Christ’s having risen and thus denies the whole basis for believing in Christ.

16. Rise not. This repetition of the conclusion already stated in v. 13 shows Paul’s concern over the insidious teaching that had turned some of the Corinthian believers away from the truth about the resurrection. Satan tries to undermine faith in the resurrection in order to make it easier for men to accept the first great lie, with which he denied God’s sentence of death for disobedience (see Gen. 2:17; 3:4). If man does not really die when this earthly life comes to an end, then there is no need for a resurrection. If, on the other hand, death is a cessation of existence, then further life would be dependent upon the resurrection (see on Ps. 146:4; Eccl. 9:5, 6, 10).

17. Vain. Gr. mataios, “useless,” “aimless,” “to no purpose” (cf. on v. 14). Here attention is drawn to the absolute lack of any objective in Christian faith if Christ has not been raised from the dead. The members at Corinth were strong enough to reject the suggestion that their faith was “useless,” and would therefore be bound still more closely to belief in the resurrection.

Sins. In vs. 16, 17 Paul repeats the reasoning he gives in vs. 13, 14, but with a difference. Verses 13, 14 stress the emptiness of faith without the resurrection of Christ; vs. 16, 17 reveal the hopelessly lost condition of man apart from the resurrection. Although it is true that “Christ died for our sins” (v. 3), it is also true that He “was raised again for our justification” (Rom. 4:25; see ch. 10:9). If Jesus was not raised from the dead, then He was an impostor; faith in Him would not bring pardon for sin, and the sinner would retain his guilt. Such an assumption could not be tolerated by anyone who had experienced the joy of having his sins forgiven. Furthermore, baptism, which is a type of the death, burial, and resurrection of Christ, would lose its significance if there were no resurrection, for the exhortation is given, to rise and “walk in newness of life,” even as Christ was raised from the dead (see Rom. 6:3, 4).

18. Then. Paul now presents another consequence that inevitably follows from the denial of the resurrection.

Fallen asleep. See on v. 6.

In Christ. To the Corinthians this would primarily refer to deceased Christians, but in a wider sense it refers to all who, from Adam to the end of human history, have died while believing that confession of sin and faith in the atoning blood of the Saviour would assure them of forgiveness and eternal life.

Are perished. If there be no resurrection, then those who have died remain dead, the prospects held out by Christianity are a cruel delusion, and all the righteous dead are doomed to remain asleep in their graves. No Christian could accept such hope-destroying conclusions. Thus Paul’s reasoning again stresses the vital position of the resurrection in Christian doctrine (see on v. 16).

19. In this life only. Textual evidence favors (cf. p. 10) the following word order: “If in this life in Christ we are hoping only.” This order shows that Paul is stressing not “this life” but the fact that the Christian faith is based on more than mere hope. He thus vividly portrays the futility of a devitalized Christianity. Disbelief in the resurrection robs men of certainty concerning life after death, and leaves them with an ineffective faith for the present existence.

Miserable. Gr. eleeinos, “wretched,” “pitiable,” “miserable.” This clause reads, literally, “we are more wretched than all men.” It should be noted that Paul is not here suggesting that piety and conformity to the revealed will of God in this life are not accompanied by happiness. The believer has cause to be happier than other men, but if the resurrection is a delusion, then Christians are more deserving of pity than any other people. No others have had such high hopes of enjoying eternity, so no others could experience so deep disappointment if those hopes are destroyed by disproving the resurrection. The apostle employs such reasoning to demonstrate to the Corinthians the faith-destroying and illogical nature of a denial of the Christian doctrine of the resurrection. Moreover, Christians were subjected to greater trials and persecutions than most other people, so if, after suffering on account of their faith, they were disappointed in their hope of the resurrection, their condition would truly be pitiful.

A strong demonstration of the genuineness of Christianity may be drawn from this verse. It is conceivable that some men may be willing to endure privation and toil if they are certain of adequate recompense for their sacrifice; but it is incredible that the apostles should labor and suffer while knowing that the glorious hope they proclaimed was a delusion, that Christ had not risen Such a proposition is so ridiculous as to be quite incredible.

20. But now. Paul has historically proved the truth of Christ’s resurrection (vs. 5–8), and has emphasized the destructive effects of denying the resurrection (vs. 13–19). He can now claim to have demolished the negative teaching, and can triumphantly state the certainty of Christ’s resurrection. The expression “but now” impresses this certainty on the minds of Paul’s readers. It turns away from the negative considerations of vs. 12–19, and boldly considers the positive results accruing from belief in the resurrection. (vs. 20–34).

Risen. See on v. 4, where the same form of the Greek verb occurs.

And become. Textual evidence attests (cf. p. 10) the omission of these words.

Firstfruits. The ancient Israelites were commanded to present the first sheaf of the barley harvest to the priest, who waved it before the Lord as a pledge of the full harvest that was to follow. This ceremony was to be performed on the 16th of Nisan (Abib; see on Lev. 23:10; see v. 11). The Passover supper was eaten on Nisan 14 (see on v. 5), and on the 16th came the offering of the first fruits. The wave sheaf of the first fruits of the harvest was a type of Christ, the “firstfruits,” or pledge, of the great harvest that will follow when all the righteous dead are raised at the second coming of Jesus (see 1 Cor. 15:23; 1 Thess. 4:14–16). Christ rose from the dead on the very day that the wave sheaf was presented in the Temple (see on Lev. 23:14; Luke 23:56; 24:1; see Vol. V, pp. 248–251). As the first sheaf was a pledge and an assurance of the ingathering of the entire harvest, so the resurrection of Christ is a pledge that all who put their trust in Him will be raised from the dead.

That slept. Rather, “who have fallen asleep.” For sleep as a figure of death see on v. 6. The term here refers to those who have died as Christians, believing in the Lord Jesus Christ as their Saviour.

21. For since. With this verse Paul introduces his comparison between the first and second Adams (vs. 21, 22, 45–47). The line of thought is closely paralleled in the Epistle to the Romans (see on ch. 5:12–19).

By man. Or, “through a man.” The reference is to Adam (cf. v. 22).

Came death. Sin entered the experience of the human family through the disobedience of man; and as a result of sin, death became the fate of all (see on Rom. 6:23). If man had not sinned, men would not have died. If there had been no sin, men never would have seen death (see on Gen. 2:17; see PP 49, 51, 53).

By man. Or, “through a man.” The reference is to Christ (cf. v. 22).

Resurrection. Note that Paul is still following his theme of the resurrection. Since death came through a sinful man, it is appropriate, in the beautifully ordered plan of God, that deliverance from death should come through the sinless Man, Christ Jesus. Sin was introduced into the human race by one man; recovery from its effects would be by another Man.

22. In Adam. This verse clarifies v. 21. It also provides an admirable summary of the subject, with which Paul deals more fully in his Epistle to the Romans (see on ch. 5:12–18). To the Corinthians he is content to point the contrast between the results of Adam’s life—“all die”—and the results of Christ’s life—“shall all be made alive.”

All die. See on Rom. 5:12. The sentence pronounced on Adam affected the whole human family, involved all in the certainty of death, and began to operate as soon as Adam sinned.

Even so. That is, in the same manner, similarly. It should be borne in mind, however, that the work of Adam and that of Christ are not completely parallel, since Adam was a sinner, and Christ the Sinless One.

In Christ. That is, through faith in His atoning death and life-giving resurrection.

All be made alive. All men are subject to death by virtue of Adam’s sin and their own sinfulness, but only those who are “in Christ” will share the eternal benefits of the Saviour’s resurrection. To this extent, the first “all” in this verse is universal, whereas the second “all” is necessarily limited. Some have interpreted the second “all” to embrace all mankind, the wicked and the righteous. That this interpretation is not tenable here may be seen from the phrase “in Christ,” and from comparison with vs. 51–53, where “all” clearly refers only to believers.

23. Every man. Literally, “each one.”

Order. Gr.tagma, “that which has been set in order,” “band,” “troop [of soldiers].” Tagma does not occur elsewhere in the NT. The word was originally a military term, and conveys the idea of a series of ranks, such as are suggested in this verse. The triumphant Christ led the way on the resurrection morning, but He will be followed by the ranks of His saints who have been sleeping.

Firstfruits. See on v. 20. Others, such as Moses (see on Matt. 17:3) and Lazarus (see on John 11:43), had died and been raised to life before Jesus came out of the tomb, but they did so only by virtue of, and in anticipation of, Christ’s own resurrection (cf. DA 530). Without Christ’s victory over death, no other resurrection would have been possible. In this real sense, Christ is the first fruits of those who are made alive.

Afterward. Gr. epeita, “thereafter,” “then,” or “afterward,” used to enumerate successive events, and usually suggesting a chronological order. It is so used in vs. 6, 7, but a shorter form (eita, “then”), occurring in vs. 7, 24, carries a similar meaning. Here, Christ’s own resurrection, as the first fruits, is separated from the resurrection of the righteous.

Christ’s. That is, the people who belong to Christ, those who died trusting in the Redeemer. This class includes all who were justified by faith in OT times, those who believed in Christ during Paul’s day, and those who have believed since then. The redeemed of all ages may rightly be described as “Christ’s,” for our Redeemer purchased each one with His own blood.

At his coming. For comment on the word “coming” (Gr. parousia) see on Matt. 24:3. Paul definitely connects the resurrection of the redeemed with Christ’s return. See on John 14:3; 1 Cor. 15:51–53; 1 Thess. 4:14–16; Rev. 20:6.

24. Then. Gr. eita “next,” “afterward,” “after that” (see on v. 23). Eita never means “at the same time” (cf. Mark 4:17, 28, where the words “afterward,” “then,” “after that” [eita], are clearly used to denote chronological sequence), therefore that which follows is not said to take place at the same time as the resurrection of the righteous. Rather, eita introduces a new epoch, which follows after an interval of time.

Cometh the end. The identity of “the end” might be in question if Paul did not proceed to describe it in the succeeding phrases of the verse. That which follows shows that he was referring to the end of the great controversy that has brought such sorrow into the universe. Further than this we cannot safely go, since Inspiration has given no specific light on the matter.

When. Gr. hotan, “at the time that,” “whenever,” often used of events of which the author is sure, but whose time he does not attempt to fix.

Delivered up. Gr. paradidoµmi, “to hand over [to another].”

Kingdom. It is difficult to decide the exact meaning of the word “kingdom” in this context, but it may legitimately be considered from the following points of view: (1) The kingdom of this world rebelled against God; Christ came to restore it to God’s government, and when His task is completed He will, as it were, hand over the restored kingdom to His Father. (2) The Saviour came to establish “the kingdom of heaven” (see on Matt. 3:2; 4:17; Mark 1:15), and when this work is finally accomplished He will triumphantly give that kingdom into the hands of His Father. This is in harmony with the whole tenor of Christ’s life, for He lived to glorify God (Luke 2:49; John 4:34; 6:38; 17:4). Whenever the handing over may take place, complete sovereignty will be restored to the Father, for all opposition will have been overcome, and unity will reign throughout the universe (GC 678).

When he shall have put down. Or, “whenever he may have abolished.”

Rule. Gr. archeµ, “principality,” “sovereignty,” “rule.” The plural form, archai, is translated “principalities” in Rom. 8:38 (see comment there).

Authority. Gr. exousia (see on Rom. 13:1).

Power. Gr.dunamis, “might,” “power.” “Rule,” “authority,” here describe those who have opposed God, terrestrial as well as celestial, but cf. on Eph. 1:21; 6:12.

25. He must reign. That is, it is necessary, in accordance with God’s plan (see Ps. 110:1; Matt. 22:43, 44), for Christ to continue reigning until the complete subjugation of all God’s enemies. That it is Christ who subjugates the opposition is clear from 1 Cor. 15:24. Verses 27, 28 show that He does this under the Father’s mandate.

He hath put. That is, the Father (v. 28).

Under his feet. This corresponds to the “footstool” of Ps. 110:1, from which psalm the apostle freely quotes.

26. Last enemy. Death is here personified, as in v. 55 and Rev. 6:8. There is no article in the Greek, and the word for “last” occupies the first, or emphatic, place in the sentence, stressing the finality of Christ’s victory over all opposition, even over man’s most-feared enemy, death. The end of death will coincide with the end of sin. When there is no more sin, there will be no more death, for death results from sin (see on Rom. 6:21, 23; James 1:15). Some maintained that there is no resurrection, death is the end. The apostle gives the startling reply that in God’s plan there is finally to be no death, for death itself will be destroyed (see on Isa. 25:8; Nahum 1:9; Rev. 21:4).

Destroyed. Gr. katargeoµ, “to do away with,” “to abolish,” “to put down” (v. 24).

27. For. Verses 27, 28 are further explanations of the matter propounded in vs. 24, 25, and open with a quotation from Ps. 8:6. Paul takes the words that were primarily written about man’s dominion over God’s created works and applies them to Christ’s rulership over “all things.” The first Adam had lost his dominion and found death; the second Adam regained that lost dominion and destroyed death.

Hath put. Gr. hupotassoµ, “to arrange under,” “to subject,” “to subordinate.” This one verb (hupotassoµ) is used throughout vs. 27, 28 and is variously translated “to put under,” “to subdue,” “to subject.” The Scriptures confidently give the assurance that nothing, not even death, will be excluded from total subjugation by Christ (cf. Phil. 3:21; Heb. 2:8).

He saith. That is, the Father.

He is excepted. That is, God is not included in the things that are put under Christ’s feet. Paul is careful to avoid any suggestion that would exalt the Son above the Father (see Vol. V, pp. 917–919). He sees God as having delegated certain powers to Christ for the fulfillment of their united plans for the conquest of sin, but clearly recognizes that the eternal relationships of Father and Son are not overthrown because of the prominent part played by Christ in the great controversy.

28. And when. Gr. hotan de, “but when.” Verse 27 deals with Christ’s leadership in the victory over sin; v. 28 deals with the subsequent relationship of the conquering Son to the Father.

Son. In the divine plan for the redemption of the world the Father committed everything into the hands of the Son (see on Matt. 11:27; Col. 1:19). When Christ’s mission is completed and the enemies of God subdued, then the Son will deliver “up the kingdom to God, even the Father” (1 Cor. 15:24). This act implies no inferiority of the Son compared with the Father. It is a demonstration of the unity of purpose among the members of the Godhead, whereby the activities of one are seen to be but the carrying out of the united will (Vol. V, pp. 917–919; see on John 10:30).

That God may be. Here is epitomized the supreme objective of Christ’s career—the Son lived to glorify the Father (see John 17:1, 4, 6). Christ will not rest until the Father’s supremacy is acknowledged by the universe (see on Eph. 4:6; Phil. 2:11), and nothing remains outside the orbit of God’s beneficent control.

29. Else. Or, “otherwise.” Paul here returns to his main line of reasoning concerning the resurrection.

Baptized for the dead. This is one of the difficult passages in Paul’s writings, for which no entirely satisfactory explanation has yet been found. Commentators have produced as many as 36 attempted solutions to the problems raised by the verse. Most of the suggestions deserve but little notice, a few merit serious attention. Two important points should be borne in mind when seeking an understanding of the passage: (1) Paul is still speaking of the resurrection, and any suggested solution should be closely connected with the main theme of ch. 15. (2) A reasonable interpretation must conform with a correct translation of the Greek phrase huper toµn nekroµn (“for the dead”). It is generally agreed that huper (“for”) here means, “on behalf of.” Three possible interpretations are suggested:

(1) The passage should be translated “What then shall they do who are baptized? [Are they baptized] for the dead? If the dead do not rise again at all, why are they even baptized? Why also are we in danger every hour for them?” This translation, though possible, does not satisfactorily explain the phrase “on behalf of the dead.”

(2) Paul is referring to a heretical custom whereby living Christians were baptized on behalf of dead and unbaptized relatives or friends, who were supposed thus to be saved by proxy. Church Fathers make several references to such a practice, quoting the custom of the Marcionite heretics (Tertullian Against Marcion v. 10; On the Resurrection of the Flesh 48; Chrysostom Homilies on 1 Corinthians xl. 1). In addition, Tertullian refers to the pagan festival Kalendae Februariae, wherein worshipers underwent a lustration, or washing, on behalf of the dead (Against Marcion v. 10). Marcion flourished about the middle of the 2d century a.d. This second view requires the assumption that the practice dates back to Paul’s day. The objection has been raised that the apostle would be unlikely to cite a pagan or heretical practice in support of a fundamental Christian doctrine. But Paul, without in any way endorsing the practice, might say, in substance: “Even pagans and heretics fasten their faith on the hope of a resurrection, and if they cherish that hope, how much more should we” Jesus used the story of the Rich Man and Lazarus as the framework for a parable, though not endorsing its literal application (see on Luke 16:19).

(3) It is possible to interpret v. 29 in terms of its context (vs. 12–32) as another proof of the resurrection: (1) The word “else” refers to the argument of vs. 12–28 and might be paraphrased, “but if there is no resurrection …” (2) The word “baptized” is used figuratively of braving extreme danger or death, as in Matt. 20:22; Luke 12:50. (3) “They … which are baptized” refers to the apostles, constantly facing death as they proclaimed the hope of the resurrection (1 Cor. 4:9–13; cf. Rom. 8:36; 2 Cor. 4:8–12). Of his own experiences at Ephesus—where Paul wrote this epistle—he declared that he stood “in jeopardy every hour” (1 Cor. 15:30), “despaired even of life” (2 Cor. 1:8–10), and, as it were, died “daily” (1 Cor. 15:31). (4) “The dead” of v. 29 are the Christian dead of vs. 12–18, and, potentially, all living Christians, who, according to some at Corinth, had no hope beyond death (vs. 12, 19). According to this interpretation, v. 29 could be paraphrased thus: “but if there is no resurrection, what shall the messengers of the gospel do, if they continually brave death on behalf of men who are destined to perish at death anyway?” It would be folly (v. 17) for them to face death to save others, “if the dead rise not” (vs. 16, 32). The continued courage of the apostles in the face of death is thus excellent evidence of their faith in the resurrection.

That it is not possible, as some teach, for Christians to be baptized vicariously on behalf of deceased relatives and friends is apparent from the many Scriptures which declare that a man must personally believe in Christ and confess his sins in order to profit by baptism and be saved (Acts 2:38; 8:36, 37; cf. Eze. 18:20–24; John 3:16; 1 John 1:9). Even the most righteous of men can “deliver but their own souls” (Eze. 14:14, 16; cf. Ps. 49:7). Death marks the close of human probation (see Ps. 49:7–9; Eccl. 9:5, 6, 10; Isa. 38:18, 19; Luke 16:26; Heb. 9:27, 28).

30. Stand … in jeopardy. Gr. kinduneuoµ, from kindunos, “danger,” “peril,” hence, “to be in danger.” Why should the apostles constantly risk their lives to preach repentance and faith in Christ if there is no such thing as a resurrection from the dead? Gospel messengers have no other object in encountering perils by land and sea than to make known the truth connected with the glorious future state in the kingdom of God; and if there is no future happiness to look forward to, it hardly makes sense to incur such dangers.

31. I protest. This expression is a free translation of the Greek particle neµ, used to convey a strong affirmation, or a swearing to the certainty of the thing stated. Paul could hardly have stated his conviction more strongly.

Your rejoicing. Rather, “your boasting.” Paul means “my boasting in you” (see 1 Cor. 9:2; cf. Rom. 15:17).

I die daily. The word order in Greek places this phrase at the beginning of the sentence. Paul is displaying his greatest pride, his glorying, in the fruits of his gospel ministry, to support his reasoning, to underline his “protest” about dying daily. He did not take personal credit for his work, but ascribed its fruitfulness to “Christ Jesus our Lord.” The life of the great Apostle to the Gentiles was so filled with trials, persecutions, dangers, and hardships that it might have appeared to be a living death (see Rom. 8:36; see on 2 Cor. 4:8–11). But if there is no resurrection from the dead, this daily dying would appear to be foolishness, so once again Paul’s own experience strengthens his presentation of the certainty of the resurrection.

The phrase “I die daily” may also bear a homiletic interpretation. It contains the secret of Paul’s victorious experience. Throughout his life of faithful service for the Saviour he had met on the Damascus road, Paul found that his old, unregenerate nature struggled for recognition and had to be constantly repressed (see on Rom. 8:6–8, 13; Eph. 4:22). He well knew that the life of the Christian must be one of self-denial at every step of the road (see on Gal. 2:20; cf. on Matt. 16:24–26). Christians who find that the old desires still clamor for satisfaction, in spite of their good intentions to serve the Lord, may take courage from the fact that Paul had a similar experience. The Christian life is a continual struggle, well described as a battle and a march, with no resting place until Jesus comes (see MH 453). But the thought of the resurrection, and the glorious life to which it is an introduction, nerves the believer for all trials.

32. After the manner of men. Or, “from a human point of view.”

Fought with beasts. This appears to be a figurative reference to Paul’s experience with ferocious adversaries at Ephesus (cf. Acts 19:23–41). A Roman citizen could not be punished by being forced to fight with wild beasts. He asks, in substance, the question: “What was gained by exposing myself to perils comparable to fighting with wild beasts, if the message of resurrection to life eternal through Jesus Christ is not true? Why should I have undergone such risks in order to announce false teaching? This does not make sense. I might as well have left the people to their fate and said nothing at all.” To what experiences at Ephesus Paul refers, we do not know. In their insensate fury the heathen worshipers of the goddess Diana (or Artemis) were more like wild beasts than human beings. But Paul could not have referred to that particular incident here, for it occurred after the sending of this epistle (cf. 1 Cor. 16:8, 9).

Eat and drink. A citation from the LXX of Isa. 22:13. It would be foolish for Paul, or anyone else, to endure privation, hardship, and persecution in order to preach the gospel of salvation from sin and of future, immortal happiness, if the dead will not be raised. He might as well make the most of this life, enjoying its pleasures to the limit, knowing that death will be the ultimate end. Such indeed seems to be the Epicurean philosophy of many, especially as the second advent of Christ draws near (see Matt. 24:38, 39; 2 Tim. 3:1–4).

33. Be not deceived. Or, “Stop being led astray.”

Communications. Rather, “companionships.” This is a line of poetry by Menander (343–c. 280), perhaps a common proverb. Since all are greatly influenced by those with whom they associate, the selection of friends and companions calls for great care. Paul exhorted the believers to beware of the smooth and plausible arguments of the false teachers who denied the resurrection of the dead. The company of such individuals is to be avoided. Association with those who hold erroneous opinions, or whose lives are impure, has a tendency to corrupt the faith and morals of believers. By daily association with those who did not believe in the resurrection of the dead, and by frequent conversation on that topic, the believers would be likely to lose their clear, positive understanding of the truth. Familiarity with error tends to remove objection to it and to lessen caution against it. For this reason God has always counseled His people to separate themselves from close association with unbelievers (see Gen. 12:1–3; Ex. 3:9, 10; Deut. 7:1–4; Isa. 52:11; Jer. 51:6, 9; 2 Cor. 6:14–17; Rev. 18:4).

34. Awake. Gr. ekneµphoµ, “to wake up from a deep sleep [or “stupor”].” The word was often applied to those who awoke sober after intoxication. Here it conveys the idea of shaking off mental bewilderment, and turning from the confusion and folly of doubting the truth of the resurrection. It is a call to turn back from error to right thinking, a warning against the danger of self-complacent apathy. Christians need to be constantly on the alert against insidious infiltrations of false teaching.

Sin not. Or “stop sinning,” “do not keep on sinning.” Be on guard against error; do not accept a teaching that not only is in error but tends to lead into sin. Rejection of belief in the resurrection could lead to a total disregard of all restraint and to unbridled self-indulgence. Paul considered denial of the doctrine of the resurrection as leading to dangerous consequences in regard to the conduct and manner of life of the Christian.

Knowledge of God. There were those among the Corinthians who did not know God as the living and Omnipotent One; their belief in Him was mere theory. Such a condition resulted in their ready acceptance of the idea that there is no resurrection. The presence of such persons was a disgrace to the whole church and was not to be tolerated.

35. How? The natural mind raises objections to the idea of a resurrection of the dead. Observation teaches that subsequent to death, dissolution takes place, and ultimately the body disintegrates completely. Therefore those who place their dependence upon human philosophy might well ask how the scattered dust could be reassembled for the resurrection of the identical individual who died (see Job 34:15; Eccl. 12:7). A further perplexing question is, How will the reconstituted body compare with the body that was dissolved?

36. Fool. Gr. aphroµn, “senseless one.” The implication in the questions (v. 35) shows that the inquirer speaks without reflection or intelligence.

Which thou sowest. The difficulty propounded in v. 35 might be proposed with regard to the growth of grain, a phenomenon with which all were acquainted, but which caused no comment, nor created any problem in men’s thinking. When a grain of wheat is placed in the ground, it decomposes and dies. But this process is essential to the production of a new plant. If this daily occurrence is readily accepted without question, why should there be any problem about the resurrection of a new body from the old one that decays?

37. Bare grain. That is, a mere kernel without any leaf, blade, or covering. Such is the grain when it is sown. The plant that emerges is not the same as the seed that is sown. Thus the body that will come forth from the grave at the resurrection will not be the same that was placed in the grave. There will, of course, be similarities, but at the same time there will be differences. The new body is not composed of the same particles of matter that formed the old body. Nevertheless the personal identity of the individual is preserved (see EGW Supplementary Material on vs. 42–52).

38. God giveth it a body. The ever-recurring miracle of nature by which all the many kinds of grain are reproduced, has its source in God, the Author of all life and growth. There is nothing in the kernel itself that, unaided, causes it to spring into life (see 8T 259, 260). Likewise there is nothing in the disintegrating body of the dead that, of itself, leads to the resurrection. But God has arranged that there should be a resurrection, and it is by His power alone that the miracle takes place. In the resurrection each one will have a body that is appropriate for him. The righteous will have glorified bodies, and the wicked will rise with bodies bearing the marks of their lost state (see GC 644, 645, 662).

39. Not the same flesh. Flesh is the matter of which the body is composed. Nature reveals various types of flesh. If God has so ordained that there shall be so many varieties of flesh, and thus of bodies, here on earth, it is not to be thought surprising if He provides, in the resurrection, a different kind of body for men.

40. Celestial. Gr. epourania, “heavenly,” “existing in heaven.” Commentators are divided in their interpretation of this expression. Some believe that Paul is referring to the sun, moon, and stars, whereas others apply the expression to the angels. Both applications are appropriate as illustrations of the fact that all bodies do not have the same form and appearance. However, the reference in the next verse to the sun, moon, and stars seems to support the first interpretation. Two altogether different classes of bodies are here presented for observation; one entirely outside this earth, and the other confined to this earth. After the vast difference between these two classes of bodies is noted, it should not be difficult to realize that there will be a great difference between the earthly, human bodies that we now possess and understand, and the bodies that we will possess in the resurrection.

Glory of the celestial. The splendor, beauty, and magnificence of the heavenly bodies is very different from that of bodies on this earth. Although birds, flowers, trees, minerals, and men have their own individual beauty and attractiveness, they differ from the things in heaven. Men do not question the difference between the beauty of heavenly things and that of earthly things, so why should there be any hesitancy about acknowledging a difference between the body of man as adapted to life on this earth and that adapted to life in heaven?

41. Another glory. The heavenly bodies—sun, moon, and stars—have varying degrees of splendor and beauty. There are stars of different magnitudes and even of different colors. In v. 40 Paul showed that there was a difference between the different classes of bodies—those in heaven and those on earth. Here he states that there are differences between members of the same class, namely, the heavenly bodies. They differ not only from those on earth but also from one another. He thus strengthens his argument that the resurrection body will differ from the mortal body. God, who has provided such variety in nature, is not limited in His power to provide a new and different body for His saints in the resurrection.

42. Sown in corruption. Paul returns to the comparison between the vegetable kingdom and man (vs. 37, 38). He speaks of the bodies of the redeemed as seed sown in the ground, seed that will produce a harvest for God’s kingdom. The graveyard is sometimes appropriately called God’s acre. The dissolution that quietly goes on there, out of sight, is preliminary to the glorious resurrection, when the winter of this world’s history is past and eternal spring dawns with the coming of Christ (see 1 Cor. 15:52; 1 Thess. 4:16).

It is raised. Paul affirms that the resurrection of the righteous dead with glorified bodies not only is possible, but will actually take place. This is one of the most encouraging truths that can be presented to those who in this life are wasting away with disease, and who look forward with dread to the grave.

Incorruption. The resurrected body of the believer will never again be subject to sickness, decay, or dissolution.

43. Sown in dishonour. There is, in a sense, a disgrace attached to the dead body. Because of its decaying nature it quickly becomes offensive and loathsome, and is buried out of sight.

Raised in glory. Dignity, beauty, honor, and perfection will characterize the resurrected saints, whose bodies have been made like unto that of Christ (Phil. 3:20, 21; GC 645).

Weakness. Gr. astheneia, “lack of strength,” “infirmity,” “sickness.” This does not refer simply to the feebleness of the earthly body when alive, but also to its complete powerlessness as a corpse, and its inability to resist corruption. The feeble powers of the earthly body are soon prostrated by sickness, and its vitality speedily disappears before the onslaught of death.

Power. Gr.dunamis, “strength,” “energy,” “might.” The power of God will be manifested in the miracle of the resurrection. The resurrected body will experience none of the feebleness and lack of endurance that afflict the earthly body (see Isa. 33:24; 40:31; Rev. 7:15, 16; 22:5; GC 676).

44. Natural. Gr. psuchikos, an adjective derived from the word psucheµ, which word is most frequently translated “soul.” Psuchikos means, pertaining to this present life. It is a difficult word to translate into English. The RSV translation “physical” is inadequate, and also contains shades of thought not in psuchikos. For example, physical may mean “material,” but the contrast is not between a material and an immaterial body, though the latter is really a contradiction in terms. The resurrected saints will have real bodies. Paul presents the contrast between the body that pertains to this brief earthly life and the glorious body in which the redeemed will be raised to eternal life in God’s kingdom of glory (see 1 Cor. 15:50, 52; Phil. 3:21; Col. 3:4; 1 John 3:2). The natural body is that which is subject to the limitations of temporal existence, such as pain, disease, fatigue, hunger, death. This body is placed in the grave at the conclusion of mortal life (see Job 14:1, 2, 10–12; 21:32, 33). The spiritual body will be free from all marks of the curse (see GC 644, 645).

There is a natural body. Textual evidence attests (cf. p. 10) the reading “if there is a natural body.” The next clause should be translated “there is also a spiritual body.” Paul’s reasoning is not entirely clear. It seems to be based on the proposition that the existence of the lower presupposes the existence of the higher. Or perhaps Paul is basing his statement on the observations he has already made regarding the certainty of the resurrection. The corrupted body that is sown is as certain to spring to life as an incorruptible body, as a seed cast into the ground is certain to produce its corresponding plant.

45. So it is written. The reference is to Gen. 2:7. Paul paraphrases the statement, adding the words “first” and “Adam.”

Soul. Gr. psucheµ, from which psuchikos, “natural,” is derived (see on v. 44).

Last Adam. That is, Christ (see on Rom. 5:14). As men derive their earthly nature from the first man, Adam, so they obtain their resurrection bodies through Christ. The one is the head of the vast company who have a temporal existence; the other is the head of all who through faith in Him will, at His second coming, receive a spiritual body and enter into eternal life (see Rom. 5:15–18; 1 Cor. 15:51–54).

Quickening spirit. That is, a being who has the power to impart life. Adam became a “living soul,” but Christ is the life-giver. Jesus said that He had power to raise the dead (see John 5:21, 26; 11:25). He exercised this power in relation to this temporal, earthly life by raising certain ones from the dead (see Luke 7:14, 15; 8:54, 55). These demonstrations of His power to give life may be accepted as evidence of His power to raise the dead at His second advent.

46. First which is spiritual. The spiritual bodies the saints will possess at the resurrection are a sequel to their natural bodies. The natural comes first. The spiritual bodies do not yet exist, and will not exist until, at the resurrection, God gives to each saint his new body.

47. Earthy. Gr. choй¬kos, “made of dust.” Adam, the first man, the one who stands at the head of the human race, was made by God out of the “dust of the ground” (Gen. 2:7).

Second man. That is, Christ (cf. on v. 45).

The Lord. Textual evidence favors (cf. p. 10) the omission of these words, but the omission does not essentially alter the meaning of the passage, because Jesus is the only one who came down from heaven to become the head of humanity. This “second man” already existed before associating Himself closely with men, but He humbled Himself and shrouded His divinity with humanity (see Gal. 4:4; DA 48, 49) when He came to dwell among men.

48. “As is the earthy. As is the earthy one,” that is, Adam. All the descendants of Adam partake of his fallen nature. They are frail, mortal, subject like him to corruption and death.

Heavenly. At the resurrection the bodies of the saints will be changed, and the new bodies will be “fashioned like unto his [Christ’s] glorious body” (Phil. 3:20, 21).

49. We shall also bear. Textual evidence is divided (cf. p. 10) between this and the reading “let us also bear.” The simple future, however, seems to be more in harmony with the context. See on v. 44.

50. This I say. Paul re-emphasizes what he has set forth in vs. 35–49, that the resurrection bodies will differ from the present bodies. Man’s corruptible body is unfitted for enjoyment of the perfect kingdom of glory. Prior to the entrance of sin into the human race, the human body was adapted to conditions in a perfect world (see Gen. 1:31). All that God had created was perfect; therefore the bodies of Adam and Eve were likewise perfect—free from corruption—and suited to their perfect surroundings. When man sinned, his nature was changed. Therefore before he enters the bliss of Eden restored his body will be changed and adapted to the perfection of heaven.

Some believe that this text teaches that the resurrected bodies will not be composed of flesh and blood, but such a conclusion is unwarranted. “Flesh and blood” is a figure of speech designating a man of this earth (see Matt. 16:17; Gal. 1:16; Eph. 6:12) and hence should not be reduced to bald literalness. Paul is simply affirming that man’s present body is unfit for entrance into the kingdom of God. That resurrected bodies will have flesh and blood may reasonably be deduced from the fact that our new bodies will be fashioned like unto the glorious resurrection body of Christ (Phil. 3:20, 21), which consisted of “flesh and bones” (Luke 24:39; cf. DA 803). It is further reasonable to conclude that the bodies of the resurrected saints will not differ too greatly from the kind of body that Adam possessed when he was first created (Gen. 2:7). If man had not sinned, he doubtless would have retained that body forever.

51. Mystery. See on Rom. 11:25.

Not all sleep. For sleep as a metaphor of death see on John 11:11. Paul calls attention to the fact that there are some who will not die, but who will be translated from the imperfect physical state to the perfect heavenly state. This instantaneous change will make them like the resurrected saints (see GC 322, 323; SR 411, 412).

All be changed. This “all” includes both those who are alive when Jesus comes and those who have died. The former instantaneously exchange their mortal bodies for immortal bodies; the latter are raised with immortal bodies (cf. on 2 Cor. 5:1–4).

52. In a moment. Gr. en atomoµ, “in an indivisible point of time,” “in an instant.” Atomos occurs only here in the NT. It is the word from which “atom” is derived. Along with the expression, “twinkling [or “wink”] of an eye,” this phrase points to the extreme rapidity with which the change in the bodies of the living saints will take place.

At the last trump. The time when this glorious transformation will take place is next indicated. It will be at the second coming of Christ, for it is then that the “trump of God” will sound, and faithful believers who have died will be raised in bodies that are entirely free from all effects of sin (Col. 3:4; see on 1 Thess. 4:16). Then Christians who are alive and looking eagerly for the coming of their Lord will undergo a marvelous change, whereby all traces of corruption and imperfection will be removed from their bodies, which will be made like unto Christ’s glorious body (see Phil. 3:20, 21; 1 John 3:2). They will have the wondrous experience of being taken from earth to heaven without dying, like Elijah, who was a type of all true believers who will be living when Christ comes again (see 2 Kings 2:11; PK 227).

53. This corruptible must. Or, “it is necessary that this corruptible.” It is essential that a change take place in the bodies of the saints. And this will take place either by their dying and being raised from the dead in immortal, incorruptible bodies (v. 42), or by their being changed to that state without seeing death; for they cannot enter heaven as they now are (v. 50).

Put on. Gr. enduoµ, “to put on oneself,” as a garment, etc. This points clearly to the maintenance of individual, personal identity when this change of body takes place. Each one of the redeemed will retain his own individual character (see COL 332, 361; 2T 266, 267; 5T 215, 216; EGW Supplementary Material on 1 Cor. 15:42–52).

Mortal. That is, subject to death. The gift of immortality will be received only by those who accept God’s offer of salvation through Jesus Christ, and this gift will be theirs when Jesus comes again (see John 3:16; Rom. 2:7; 6:23; 2 Cor. 5:4).

54. Death is swallowed up. The citation is doubtless from Isa. 25:8, though it does not agree exactly with either the Hebrew or the LXX. When, at Christ’s coming, the amazing transformation from mortal to immortal has taken place, both of the righteous dead and the righteous living, then man’s great enemy will no longer trouble the redeemed. The last thought that occupied their minds as the shadow of death overtook the saints was that of approaching sleep, their last feeling was that of the pain of death. As they see that Christ has come and conferred on them the gift of immortality, their first sensation will be one of great rejoicing that never again will they succumb to the power of death (see GC 550).

55. O death. An allusion to Hosea 13:14 (see comment there). In this glad, victorious cry both death and the grave are personified and addressed, probably by all the triumphant saints, who will be delivered forever from the threat of the suffering and separation caused by death. The sway that this enemy has held over all men ever since the fall of Adam will be forever removed from the redeemed at the second coming of Christ.

Sting. Gr.kentron, “a goad,” “a sharp point [as of a spear],” “a sting [as of bees, wasps, and scorpions].”

56. Sting of death. Here defined as “sin.” Death, like a scorpion, has a sting, a fatal power imparted to it by means of sin, the cause of death (see Rom. 6:23). But the redeemed will never again commit sin; therefore they can never again feel the sting of death (see Nahum 1:9; Isa. 11:9; Rev. 21:4).

The law. See on Rom. 7:7–11.

57. Thanks be to God. This verse presents the theme, or objective, of all the books of the Bible, namely, to show that the restoration of man to favor with God and to his original condition of perfection and freedom from all the effects of sin, is brought about by the mighty power of God working through our Lord Jesus Christ (see Ed 125, 126; cf. Rom. 7:25). For this triumph over the power of the adversary the redeemed will give praise and glory to God throughout eternity (see Rev. 5:11–13; 15:3, 4; 19:5, 6).

58. Therefore. In view of the glorious truth that has been revealed concerning the resurrection, believers are exhorted to resists every effort that may be made by the agents of Satan to undermine their faith in Christ.

My beloved brethren. Paul demonstrated in his life the truth that the disciples of Jesus will love one another (see John 13:34, 35). This love is manifest in their willingness to suffer for one another (see Gal. 4:19; Col. 1:24; 2:1, 2; 1 Thess. 2:8, 9; 3:7, 8).

Stedfast, unmoveable. Believers are urged to remain firm in their faith, allowing nothing to disturb them. This appeal to rocklike stability is reinforced by the grand truth of the resurrection so ably expounded by the apostle in this chapter. In the light of such wonderful assurances for the future, believers should not be influenced by the manifold temptations of the devil, whether to indulge the flesh or, through the avenue of worldly philosophy, to turn from the certain facts of the gospel. No person or thing is to be permitted to shake the believer from the foundation of his faith and hope.

Abounding. The great incentive to continual activity in the cause of truth is the positive assurance that such efforts will not be “in vain in the Lord,” but will result in the salvation of souls and the advancement of the glory of God (see Ps. 126:6; Eccl. 11:6; Isa. 55:11; 1 Cor. 3:8, 9).

Ellen G. White comments

3, 4 AA 123

4–8AA 320

6     DA 818

8     AA 123

10   ML 99

13–20AA 320

16–18GC 546

20   GC 399

22   EW 149; FE 382; GC 544; SR 60

23   GC 399

30   AA 297

31   EW 67; MH 453; LS 237; SL 60; 2T 132; 3T 221, 324; 4T 66, 299; 5T 538; 8T 313

32   PP 182

33   CT 121; 1T 388; 2T 325; 3T 125

41   ChS 109

42, 43  COL 87; Ed 110

45   DA 270; GC 647; ML 323; 1T 659

47   FE 133

50   GC 323

51, 52  EW 110; PK 227; PP 89

51–53DA 422; GC 322

51–55AA 320

52   CG 566; DA 632; EW 273, 287; GC 550; 1T 36, 184

52, 53  GC 645

53   CS 350

54   MYP 273

54, 55  GC 550; PK 239

55   AA 590; CS 350; EW 110, 273, 287; GC 644; ML 349; 2T 229

57   Ed 126; GC 470; ML 317; MYP 114; SL 93; 1T 188; 3T 43

57, 58  AA 321

58   ML 320; 2T 395; 5T 521; 9T 220