1 Corinthians 15:4 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.

And that he was buried,.... That is, according to the Scriptures; for as he died and rose again according to the Scriptures, he was buried according to them; which speak of his being in hell, in "sheol", in the grave, and of his making his grave with the wicked, and with the rich in his death, Psa 16:10 and which had their accomplishment through Joseph of Arimathea, a rich man, who begged the body of Jesus, wrapped in linen, and laid it in his own new tomb. And besides these Scripture prophecies of his burial, Jonah's being three days and three nights in the whale's belly was a type of it, and according to which our Lord himself foretold it, Mat 12:40. Now since this was prophesied of, and typified, and had its actual accomplishment, it was very proper for the apostle to take notice of it, both to confirm the certainty of Christ's death, and the truth of his resurrection, which his death and burial are mentioned, in order to lead on to, and next follows: and that he rose again the third day according to the Scriptures: that he should rise again from the dead was very plainly hinted or expressed in several prophecies which speak of the rising of his dead body, of its not being left in the grave so long as to see corruption; and which therefore could not be in it more than three days; and of his lifting up his head after he had drank of the brook by the way; of his ascension to heaven, and session at the right hand of God, which suppose his resurrection, Isa 26:19. And that he should rise again the third day, is not only suggested in Hos 6:2 but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ's resurrection; and by Jonah's deliverance out of the whale's belly, after he had been in it three days. The Jews take a particular notice of the third day as remarkable for many things they observe (e), as "of the third day Abraham lift up his eyes, Gen 22:4 of the third day of the tribes, Gen 42:18 of the third day of the spies, Jos 2:16 of the third day of the giving of the law, Exo 19:16 of the third day of Jonah, Jon 1:17 of the third day of them that came out of the captivity, Ezr 8:15 of the third day of the resurrection of the dead, as it is written, Hos 6:2 "after two days will he revive us, in the third day he will raise us up, and we shall live in his sight".'' From which passage, it is clear, that they under stood the prophecy in Hosea of the resurrection of the dead; and it is observable, that among the remarkable third days they take notice of, are the two instances of Isaac's and Jonah's deliverances, which were Scripture types of Christ's resurrection. From which observations they establish this as a maxim (f), that "God does not leave the righteous in distress more than three days.'' That Christ did rise again from the dead, in pursuance of those prophecies and types, the apostle afterwards proves by an induction of particular instances of persons who were eyewitnesses of it. (e) Bereshit Rabba, sect. 56. fol. 49. 3. (f) Mattanot Cehunah in ib.

After these points, Celsus proceeds to bring against the Gospel narrative a charge which is not to be lightly passed over, saying that "if Jesus desired to show that his power was really divine, he ought to have appeared to those who had ill-treated him, and to him who had condemned him, and to all men universally." For it appears to us also to be true, according to the Gospel account, that He was not seen after His resurrection in the same manner as He used formerly to show Himself — publicly, and to all men. But it is recorded in the Acts, that "being seen during forty days," He expounded to His disciples "the things pertaining to the kingdom of God." [Acts 1:3] And in the Gospels it is not stated that He was always with them; but that on one occasion He appeared in their midst, after eight days, when the doors were shut [John 20:26], and on another in some similar fashion. And Paul also, in the concluding portions of the first Epistle to the Corinthians, in reference to His not having publicly appeared as He did in the period before He suffered, writes as follows: "For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; and that He was seen of Cephas, then of the twelve: after that He was seen of above five hundred brethren at once, of whom the greater part remain unto the present time, but some are fallen asleep. After that He was seen of James, then of all the apostles. And last of all He was seen of me also, as of one born out of due time." [1 Corinthians 15:3-8] I am of opinion now that the statements in this passage contain some great and wonderful mysteries, which are beyond the grasp not merely of the great multitude of ordinary believers, but even of those who are far advanced (in Christian knowledge), and that in them the reason would be explained why He did not show Himself, after His resurrection from the dead, in the same manner as before that event.

Paul reminded us that we are to confess the manner of the death and resurrection not so much by literally naming these things but strictly according to the testimony of the Scriptures, so that our understanding of his death might be in accord with the apostles.… He did this in order that we might not become helpless or to be tossed about by the winds of useless disputes or hampered by the absurd subtleties of unsound opinions.

"And that he was buried." And this also confirms the former topics, for that which is buried is doubtless a body. And here he no longer adds, "according to the Scriptures." He had wherewithal, nevertheless he adds it not. For what cause? Either because the burial was evident unto all, both then and now, or because the expression, "according to the Scriptures," is set down of both in common. Wherefore then doth he add, "according to the Scriptures," in this place, "and that He rose on the third day according to the Scriptures," and is not content with the former clause, so spoken in common? Because this also was to most men obscure: wherefore here again he brings in "the Scriptures" by inspiration, having so conceived this thought so wise and divine. How is it then that he doth the same in regard of His death? Because in that case too, although the cross was evident unto all and in the sight of all He was stretched upon it; yet the cause was no longer equally so. The fact indeed of his death all knew, but that He suffered this for the sins of the world was no longer equally known to the multitude. Wherefore he brings in the testimony from the Scriptures. This however hath been sufficiently proved by what we have said. But where have the Scriptures said that He was buried, and on the third day shall rise again? By the type of Jonah which also Himself alleges, saying, "As Jonah was three days and three nights in the whale's belly, so shall also the Son of Man be three days and three nights in the heart of the earth." By the bush in the desert. For even as that burned, yet was not consumed, so also that body died indeed, but was not holden of death continually. And the dragon also in Daniel shadows out this. For as the dragon having taken the food which the prophet gave, burst asunder in the midst; even so Hades having swallowed down that Body, was rent asunder, the Body of itself cutting asunder its womb and rising again. Now if thou desirest to hear also in words those things which thou hast seen in types, listen to Isaiah, saying, "His life is taken from the earth," and, "it pleaseth the Lord to cleanse Him from His wound...to show unto Him light:" and David before him, "Thou wilt not leave My soul to Hades, nor wilt Thou suffer Thy Holy One to see corruption." Therefore Paul also sends thee on to the Scriptures, that thou mayest learn that not without cause nor at random were these things done. For how could they, when so many prophets are describing and proclaiming them beforehand? And no where doth the Scripture mean the death of sin, when it makes mention of our Lord's death, but that of the body, and a burial and resurrection of the same kind.

Hosea [6:2] says: “He will revive us after two days; he will raise us up on the third day.”

So, He also had a body. For it is the body that is buried. And he did not add the words "according to the Scriptures" either because the tomb was known to all, or because the phrase "according to the Scriptures" refers to everything in general. Where then do the Scriptures say that He rose on the third day? In the type of Jonah, and before this in Isaac, who in three days was preserved alive for his mother and was not slain, and in very many other types; also in the words of Isaiah: "The Lord wills to cleanse him from his wound, to show him light"; in the words of David: "Thou shalt not leave my soul in hell" (Ps. 16:10).

896. – I delivered to you, secondly, the burial of Christ; therefore he says: that he was buried. But is the burial a special article of faith, because he makes special mention of it? The answer is that according to those who number the articles according to the things to be believed, it is not a special article of faith but is included in the article of the passion and death of Christ. The reason for this is that faith is concerned with things that are above reason. Hence, an article of faith begins where reason falls short. But the first is that the Lord was conceived and, therefore, the conception is an article of faith; the second is that God was born of a virgin and, therefore, this is another. The third is that God, incapable of suffering, suffers and dies, and this is another, and along with this is also understood the burial. Hence, it is not a special article. But the Apostle mentions the burial for three reasons: first, to show the truth of Christ's death. For the evident sign of one's death is burial. Secondly, to show the truth of the resurrection, because if He had not been buried, guards would not have been placed at the grave on these days, nor could they say that the disciples had stolen His body. Thirdly, because the Apostle wants to induce them to believe in the resurrection, and this seems more difficult, that a buried person should arise: "And his tomb shall be glorious" (Is 11:10); "They made his grave with the wicked" (Is 53:9). 897. – I also delivered to you the resurrection, that he rose on the third day: "After two days he will revive us" (Hos 6:2). He says, on the third day, not because they were three full days, but two nights and one day, by synechdoche. And the reason for this, as Augustine says, was that God by His simple, which is signified by one day, i.e., by the evil of punishment, destroyed our double, i.e., punishment and guilt, which is signified by the two nights.

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.

buried . . . rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Mat 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Act 2:26-28) [BENGEL]. rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.