1 Corinthians 15:38 Komentář

In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection (Co1 15:1-11). II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead (Co1 15:12-19). III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations (Co1 15:20-34). IV. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection (v. 35-50). V. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave (Co1 15:51-57). And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him (Co1 15:58).

INTRODUCTION TO 1 CORINTHIANS 15 The apostle, in this chapter, recommends the Gospel, and gives a summary of it, proves the resurrection of Christ, and by various arguments establishes the doctrine of the resurrection of the dead, and answers objections made unto it. He also sets forth the glory there will be upon the bodies of risen saints, and the change that will be made on living ones; and concludes with an exhortation to perseverance in faith and holiness. As his chief view is the doctrine of the resurrection, he introduces this by recommending the Gospel in general, or by observing that this is a principal doctrine which should be remembered and retained, because it was the Gospel which he had preached, and they had received, and had hitherto persevered in, Co1 15:1 and besides was essential to salvation, and the means of it, by which they would be saved, if they retained it, except their faith in it was in vain, as it would be should they drop it, Co1 15:2. And moreover, the apostle had received it by divine revelation, and had faithfully delivered it to them, and therefore it became them to hold it fast; the sum of which were the death, burial, and resurrection of Christ, agreeably to the Scriptures of the Old Testament, Co1 15:3 and then he reckons up the eyewitnesses of the latter, as first Peter, then the twelve disciples, then five hundred brethren at one time; next James, and all the apostles; and last of all himself, Co1 15:5 of whom he speaks in a very diminishing style, describing himself as an abortive, affirming himself to be the least of the apostles, and unworthy to be in that office, or bear that name, giving this as a reason for it, because he had been a persecutor of the church of Christ, Co1 15:9 wherefore he ascribes the dignity he was raised to entirely to the free grace of God; and yet he magnifies his office, and observes, that the gifts of grace bestowed upon him were not in vain, and that he was a more abundant labourer than the rest of the apostles, and had more success; but then he freely declares that all he had, and all he did, were by the grace of God, Co1 15:10. But however, not to insist upon the difference between him and other apostles; he observes, that the subject matter of their ministry was the same, namely, a suffering and risen Saviour, and who was also the object of the faith of the believing Corinthians, Co1 15:11 wherefore the apostle proceeds to blame some among them for denying the doctrine of the resurrection from the dead, seeing it was a principal part of the ministry of the Gospel, that Christ was risen from the dead, Co1 15:12 whereas that would not be true, if there is no resurrection of the dead, Co1 15:13 but that Christ is risen, is not only evident from the testimonies of eyewitnesses before produced, but from the absurdities that follow upon a denial of it, as that the preaching of the Gospel was a vain thing, and faith in it also, Co1 15:14 yea, the apostles would be no other than false witnesses of God, testifying that he raised up Christ, when he is not risen, if the dead rise not, Co1 15:15 which argument is repeated, Co1 15:16 and other absurdities following such an hypothesis are added; as besides what was before mentioned, that faith becomes hereby a vain thing, such as have believed in him must be in an unregenerate state, and both under the power and guilt of sin, Co1 15:17 nay, not only so, but such who are dead in Christ, or for his sake are lost and perished, Co1 15:18 and even those of the saints who are alive must be the most unhappy and miserable of all mortals, Co1 15:19. But inasmuch as it is a certain point that Christ is risen, it is as clear a case that the saints will rise, which is argued from Christ being the firstfruits of those that are fallen asleep in him, which secures their resurrection to them, Co1 15:20 and from his being their covenant head, as Adam was to his posterity; so that as all his offspring died in him, all the saints will be quickened by Christ, death coming by the one, and the resurrection by the other, Co1 15:21. And whereas it might be objected, if this is the case, why did not the saints, who were dead before the resurrection of Christ, rise from the dead when he did, or quickly after? To which it is answered, there is an order observed agreeable to the firstfruits and lump: Christ, the firstfruits, is first, and then they that believe in him, Co1 15:23 and this will not be until the second coming of Christ, and the end of all things, when all the elect of God shall be gathered in; and then they will be raised and presented to the Father complete in soul and body, and all rule and authority among men will cease, Co1 15:24. But in the mean while Christ must reign until all enemies are subject to him, and the last of all that will be destroyed by him is death; which is another argument proving the resurrection of the dead; for if death is destroyed, the dead must rise, and never die more, Co1 15:25 That all things will be put under the feet of Christ, every enemy, and so death, is proved from a testimony out of Psa 8:6. But to prevent a cavil, and secure the honour of God the Father, he is excepted from being subject to him, Co1 15:27 so far is he from being so, that the Son shall be subject to him, and appear to be so as Mediator, by giving up the account of things to him; the end of which is, that God, Father, Son, and Spirit, may be all in all, Co1 15:28. The resurrection of the dead is further argued from the sufferings of the saints and martyrs of Jesus, for the sake of him and his Gospel, and particularly this doctrine of it, which are first figuratively expressed under the notion of a baptism, Co1 15:29 and then more literally and clearly signified by being in jeopardy, and exposed to danger of life continually, Co1 15:30 and which is exemplified in the case of the apostle himself, who was liable to death daily, Co1 15:31 of which he gives a particular instance in his fighting with beasts at Ephesus. Moreover, another absurdity would follow upon this, should this doctrine not be true; and that is, that a loose and licentious life, such an one as the Epicureans live, would be encouraged hereby, Co1 15:32 from which the apostle dissuades; partly from the pernicious effect of it, which he shows by a passage cited out of one of the Heathens, Co1 15:33 and partly from its being contrary to a righteous conversation, and from the stupidity, sinfulness, and ignorance, which such a course of life, upon such principles, declares, Co1 15:34. And then the apostle proceeds to answer questions, and remove objections relating to the resurrection of the dead; which questions and objections are put, Co1 15:35 which suppose the thing to be impossible and absurd, and to which answers are returned, first by observing, that grain which is sown in the earth first dies before it is quickened, and that it does not rise up bare grain as it was sown, but in a different form and shape, with additional circumstances greatly to its advantage; and has a body given by the power, and according to the pleasure of God, and suitable to the nature of the seed; by which is suggested, that in like manner the body first dies, and then is raised;, and though the same body, yet it is raised in a different form with different qualities, by the power, and according to the will of God; and therefore seeing there are every year such innumerable instances in nature, of dead and putrefied grain being revived, it need not be thought incredible, impracticable, and absurd, that God should raise the dead, Co1 15:36 and that the body, though the same shall rise different from what it was when laid in the grave, is illustrated by the difference of flesh in men, beasts, fishes, and birds; which, though all of it flesh, differs from each other; and so will the flesh of the body, in the resurrection, differ from the flesh it is now clothed with, Co1 15:39. And the same is further illustrated by the difference there is in the heavenly and earthly bodies, in the sun, and moon, and stars, and in one star from another; all which have respect to the same, showing not any difference there will be in risen bodies among themselves, but in risen bodies from what they now are, Co1 15:40 as appears by the accommodation of these similes to the resurrection of the dead; and which differences are clearly expressed, the present bodies being corrupt, dishonourable, weak, and natural, the risen ones being incorruptible, glorious, powerful, and spiritual, Co1 15:42. And that the risen bodies will be spiritual, the apostle proves, by comparing Adam and Christ together; the one had a natural body, the other had a spiritual body after his resurrection, Co1 15:45 the order of which is given, the natural body of Adam was before the spiritual body of Christ, Co1 15:46. Their original is also taken notice of, the one being of the earth, the other front heaven, Co1 15:47 and so accordingly the offspring of the one, and of the other, are different; the offspring of the first Adam are earthly like him, and have a natural body, as he had; the offspring of the second Adam are heavenly, as he was, and will have a body like to his; for as they bear the image of the first man, from whom they naturally descend, by having a natural body like to his, so they must bear the image of the second man, the Lord from heaven, by having a spiritual body fashioned like to his glorious body, Co1 15:48. And there is an absolute necessity for this, seeing bodies, in their present state, and case, as natural, mortal, and sinful, cannot be admitted into the possession of the kingdom and glory of the Lord, Co1 15:50 but inasmuch as all will not die, and so be raised again, but some will be alive at the coming of Christ and the resurrection of the dead, a difficulty arises how the living saints will come by spiritual bodies, in order to inherit the kingdom of God, without which they cannot inherit it: this difficulty the apostle removes, by making known a secret never divulged before, that at the same time the dead will be raised, which will be at the sounding of a trumpet; in a moment, at once the living saints will be changed, and become immortal and incorruptible, as the raised ones, Co1 15:51 for so it must be that these corruptible and mortal bodies be clothed with incorruption and immortality, either by the resurrection of them, or a change upon them, when either way they will become spiritual, Co1 15:53. And hereby some prophecies in Isaiah and Hoses will have their accomplishment, Co1 15:54 on the mention of which, some things in them are explained, as that sin is the sting of death, and the law is the strength of sin, which regard the prophecy in Hosea, Co1 15:56 and the victory obtained over death, which is mentioned in the prophecy of Isaiah, is ascribed to God, who gives it through Christ, to whom thanks are returned for it, Co1 15:57. And the chapter is concluded with an exhortation steadfastly to abide by the cause of Christ, and in his service; to which the saints are encouraged from this consideration, that they will find their account in it, Co1 15:58.

There is one glory of the sun,.... Which is the greater light, the fountain of light, and whose glory exceeds that of the other heavenly bodies: and another glory of the moon; which is the lesser light, and receives its light from the sun, and consequently its glory is inferior: and another glory of the stars; which though very bright and sparkling, and are innumerable, have a lesser glory, at least to our appearance, than the sun and moon: the Jews have a notion (u), that "all the stars and the orbs are endued with a soul, and with knowledge, and understanding; and that they live, and stand, and know him that said, and the world was; and everyone of them, "according to his greatness", , "and according to his dignity", praise and glorify their Creator, as the angels; and as they know God, so they know themselves, and the angels that are above them; for the knowledge of the stars and the orbs is lesser than the knowledge of angels, and greater than the knowledge of men:'' for one star differeth from another star in glory; all which is to be understood, not as if the glory of the sun meant the glory of Christ, the sun of righteousness, who excels in glory, even in his human nature; and the glory of the moon, the glory of the church, who receives her's from Christ; and the glory of the stars; the glory of particular saints; and as if there will be, in the resurrection state, degrees of glory among them: for what peculiar glory can be thought to be upon the body of one, that is not upon another, when the righteous shall shine forth as the sun, in the kingdom of their Father? and admitting there was any truth in this, it is not the truth of this text; the only design of which, as the above, is to show, that as not only celestial and terrestrial bodies differ from each other, but even heavenly ones, so at the resurrection, the bodies of the saints then will differ in glory from their present ones; though these are now the members of Christ, are presented to God an holy sacrifice, and are washed with pure water. (u) Maimon. Iesode Hatorah, c. 3. sect. 11.

Indeed, since he proposes as his examples "wheat grain, or some other grain, to which God giveth a body, such as it hath pleased Him; " since also he says, that "to every seed is its own body; " that, consequently, "there is one kind of flesh of men, whilst there is another of beasts, and (another) of birds; that there are also celestial bodies and bodies terrestrial; and that there is one glory of the sun, and another glory of the moon, and another glory of the stars" -does he not therefore intimate that there is to be a resurrection of the flesh or body, which he illustrates by fleshly and corporeal samples? Does he not also guarantee that the resurrection shall be accomplished by that God from whom proceed all the (creatures which have served him for) examples? "So also," says he, "is the resurrection of the dead.

And to every seed God has assigned its own body -not, indeed, its own in the sense of its primitive body-in order that what it acquires from God extrinsically may also at last be accounted its own.

That no one should be made sad by death; since in living is labour and peril, in dying peace and the certainty of resurrection. In Genesis: "Then said the Lord to Adam, Because thou hast hearkened to the voice of thy wife, and hast eaten of that tree of which alone I commanded thee that thou shouldest not eat, cursed shall be the ground in all thy works; in sadness and groaning shalt thou eat of it all the days of thy life: thorns and thistles shall it cast forth to thee; and thou shalt eat the herb of the field in the sweat of thy brow. Thou shall eat thy bread until thou return unto the earth from which also thou wast taken; because earth thou art, and to earth thou shall go." Also in the same place: "And Enoch pleased God, and was not found afterwards: because God translated him." And in Isaiah: "All flesh is grass, and all the glory of it as the flower of grass. The grass withered, and the flower hath fallen away; but the word of the Lord abideth for ever." In Ezekiel: "They say, Our bones are become dry, our hope hath perished: we have expired. Therefore prophesy, and say, Thus saith the Lord, Behold, I open your monuments, and I will bring you forth from your monuments, and I will bring you into the land of Israel; and I will put my Spirit upon you, and ye shall live; and I will place you into your land: and ye shall know that I the Lord have spoken, and will do it, saith the Lord." Also in the Wisdom of Solomon: "He was taken away, lest wickedness should change his understanding; for his soul was pleasing to God." Also in the eighty-third Psalm: "How beloved are thy dwellings, Thou Lord of hosts? My soul desires and hastes to the courts of God." And in the Epistle of Paul to the Thessalonians: "But we would not that you should be ignorant, brethren, concerning those who sleep, that ye sorrow not as others which have no hope. For if we believe that Jesus died and rose again, so also them which have fallen asleep in Jesus will God bring with Him." Also in the first Epistle to the Corinthians: "Thou fool, that which thou sowest is not quickened except it have first died." And again: "Star differeth from star in glory: so also the resurrection. The body is sown in corruption, it rises without corruption; it is sown in ignominy, it rises again in glory; it is sown in weakness, it rises again in power; it is sown an animal body, it rises again a spiritual body." And again: "For this corruptible must put on incorruption, and this mortal put on immortality. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the word that is written, Death is absorbed Into striving. Where, O death, is thy sting? Where, O death, is thy striving? " Also in the Gospel according to John: "Father, I will that those whom Thou hast given me be with me where I shall be, and may see my glory which Thou hast given me before the foundation of the world." Also according to Luke: "Now lettest Thou Thy servant depart in peace, O Lord, according to the word; for mine eyes have seen Thy salvation." Also according to John: "If ye loved me, ye would rejoice because I go to the Father; for the Father is greater than I."

It seems to me that here Paul is refuting those who ignore the particular standards of nature and assess the divine power in the light of their own strength. They think that God can do only as much as man can comprehend. They think that what is beyond us also exceeds the power of God.

"But God giveth it a body even as it pleased Him." "Yes," saith one, "but in that case it is the work of nature." Of what nature, tell me? For in that case likewise God surely doeth the whole; not nature, nor the earth, nor the rain. Wherefore also he making these things manifest, leaves out both earth and rain, atmosphere, sun, and hands of husbandmen, and subjoins, "God giveth it a body as it pleased Him." Do not thou therefore curiously inquire, nor busy thyself with the how and in what manner, when thou hearest of the power and will of God. "And to each seed a body of its own." Where then is the alien matter which they speak of? For He giveth to each "his own." So that when he saith, "Thou sowest not that which shall be," he saith not this, that one substance is raised up instead of another, but that it is improved, that it is more glorious. For "to each of the seeds," saith he, "a body of its own." From hence in what follows, he introducing also the difference of the resurrection which shall then be. For do not suppose, because grain is sown and all come up ears of corn, that therefore there is also in the resurrection an equality of honor. For in the first place, neither in seeds is there only one rank, but some are more valuable, and some inferior. Wherefore also he added, "to each seed a body of its own." However, he is not content with this, but seeks another difference greater and more manifest. For that thou mayest not, when hearing, as I said, that all rise again, suppose that all enjoy the same reward; he laid before even in the preceding verses the seeds of this thought, saying, "But each in his own order." But he brings it out here also more clearly.

He did not say God “gave” or “ordered” but God “gives,” that you may know how the Creator applies the effective power of his wisdom to the creation of things which come into existence daily at their appointed times.

If God gives the body, then why do you still inquire in what body we shall be raised, and not believe in the resurrection, hearing of the power and will of God? For God will raise the destroyed body, only He will raise it more glorious and more spiritual. This can be observed also in seeds, because a germinated seed comes up better than the one that was cast into the earth. These words irrefutably shut the mouths of heretics who say that in the resurrection the body that comes to life will not be the same, but a different one. For behold, you hear that each one is given his own body.

972. – Then, describing the quality of sprouting, he attributes it first to God; secondly, to the proportion of nature. 973. – First he says, God gives it a body as he has chosen, because it proceeds from an ordination of the divine will that from such a seed such a plant is produced, which plant is as the body of a seed. For the ultimate fruit of a plant is the seed. And therefore, he attributes this to the activity of God, as it says above (12:6): "It is the same God who inspires them all in every one." And this can be considered in this way. For it is manifest that natural things act without knowledge for a fixed end; otherwise, they would not always or for the most part attain the same end. But it is manifest that nothing lacking knowledge tends to a fixed end unless directed by a knower, as an arrow tends to a fixed target by the direction of the bowman. Therefore, just as if someone saw an arrow directly moving toward a definite target would immediately know that it was directed by a bowman, so when we see natural things without knowledge tend to definite ends, we can know for certain that they are acting under the will of some director, which we call God. And the Apostle says, God gives to the seed a body, i.e., he produces from the seed a plant, as he has chosen. 974. – But again, lest anyone believe that such natural effects arise solely from God's will without the activity and proportion of nature, he adds, and to each kind of seed its own body; for example, from the olive seed an olive is produced, and wheat from the seed of wheat. Hence, it says in Genesis (1:11): "Let the earth put forth vegetation, plants yielding seed, each according to its kind." Thus therefore in the resurrection too, there will be another quality of the rising body, which will be proportionate to the merits of the dying person.

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

THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58) Moreover--"Now" [ALFORD and ELLICOTT]. I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (Co1 15:34). Compare Gal 1:11. wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Gen 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown.