1 Corinthians 15:49 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.

In a moment,.... Or point of time, which is very short indeed; what a moment is, according to the Jewish doctors, See Gill on Mat 4:8. In the twinkling of an eye; these two the Jews not only put together as here, but make one to be as the other; so they say (k), , "a moment is as the twinkling of an eye". This phrase, as the twinkling of an eye, is frequently used in Jewish writings (l), to signify how speedily ard suddenly anything is done, and which is the design of it here; and the apostle's meaning is, that the change upon the bodies of living saints will be so quick, that it will be done in a trice, before a man can shut his eyes and open them again; so that it will be as it were imperceptible, and without the least sensation of pain; this may also be referred to the resurrection, which will be quick, and done at once; though it seems rather, and chiefly, to respect the change of the living; what follows, indeed, favours the other sense also; for all will be quick and sudden, the coming of Christ, the raising of the dead, and the change of the living: at the last trumpet, for the trumpet shall sound; or "by the last trumpet", as the Syriac and Arabic versions render it; that is, by means of it, through the sounding of that: and the dead shall be raised incorruptible; free from all frailty, mortality, and corruption, when the trumpet shall sound: and at the same time also, we shall be changed; the saints that will be found alive; the apostle speaks in the first person, because of the uncertainty of Christ's coming, and of the blowing of the last trumpet, he not knowing but it might be in his time; what this last trumpet will be, is not easy to say; it can hardly be thought to be a material one: the Jews (m) have a notion, that a trumpet will be blown at the time of the resurrection of the dead, as at the giving of the law on Mount Sinai; which will quicken the dead, as they say it then did; and that this will be blown by Michael the archangel (n): it seems very likely to be the same with the shout, the voice of the archangel, and the trumpet of God, Th1 4:16 all which may be no other than the voice of Christ; at the hearing of which, the dead will rise; but whether this will be an articulate one, as at the raising of Lazarus, or is only expressive of his power, which will then be put forth, is not material, nor a point to be determined: and what if by all this should be meant some violent claps of thunder, as at Mount Sinai, which will shake the whole earth; and when almighty power will be put forth to raise the dead: since such are by the Jews (o) called the voices of the son of David, and are expected by them, a little before his coming? This is called the "last" trumpet, not so much with respect to those that go before, much less to the seven trumpets in the Revelations, of which as yet there was no revelation made, but because there will be none after it; see: "And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid.'' (2 Esdras 6:23) (i) Bemidbar Rabba, sect. 11. fol. 202. 3. (k) T. Hieros. Beracot, fol. 2. 4. Eeha Rabbati, fol. 54. 4. (l) T. Bab. Beracot, fol. 2. 2. Sabbat, fol. 34. 2. Zohar in Gen, fol. 38. 4. & 39. 1. & 65. 4. Caphtor, fol. 75. 2. Bereshit Rabba, sect. 77. fol. 67. 4. (m) Targum. Jon. in Exod. xx. 18. & Kettoreth Hassammim in ib. Abarbinel. Mashmia Jeshua, fol. 11. 4. (n) Abkath Rochel, p. 138. (o) T. Bab. Sanhedrim, fol. 97. 1. & Gloss. in ib. Vid. Megilla, fol. 17. 2.

The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God: [it is as] irrational blood, like water poured out upon the ground. And therefore he says, "As is the earthy, such are they that are earthy." But where the Spirit of the Father is, there is a living man; [there is] the rational blood preserved by God for the avenging [of those that shed it]; [there is] the flesh possessed by the Spirit, forgetful indeed of what belongs to it, and adopting the quality of the Spirit, being made conformable to the Word of God. And on this account he (the apostle) declares, "As we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven." What, therefore, is the earthly? That which was fashioned. And what is the heavenly? The Spirit. As therefore he says, when we were destitute of the celestial Spirit, we walked in former times in the oldness of the flesh, not obeying God; so now let us, receiving the Spirit, walk in newness of life, obeying God. Inasmuch, therefore, as without the Spirit of God we cannot be saved, the apostle exhorts us through faith and chaste conversation to preserve the Spirit of God, lest, having become non-participators of the Divine Spirit, we lose the kingdom of heaven; and he exclaims, that flesh in itself, and blood, cannot possess the kingdom God.

Since, therefore, in that passage he recounts those works of the flesh which are without the Spirit, which bring death [upon their doers], he exclaimed at the end of his Epistle, in accordance with what he had already declared, "And as we have borne the image of him who is of the earth, we shall also bear the image of Him who is from heaven. For this I say, brethren, that flesh and blood cannot inherit the kingdom of God." Now this which he says, "as we have borne the image of him who is of the earth," is analogous to what has been declared, "And such indeed ye were; but ye have been washed, but ye have been sanctified, but ye have been justified in the name of our Lord Jesus Christ, and in the Spirit of our God." When, therefore, did we bear the image of him who is of the earth? Doubtless it was when those actions spoken of as "works of the flesh" used to be wrought in us. And then, again, when [do we bear] the image of the heavenly? Doubtless when he says, "Ye have been washed," believing in the name of the Lord, and receiving His Spirit. Now we have washed away, not the substance of our body, nor the image of our [primary] formation, but the former vain conversation. In these members, therefore, in which we were going to destruction by working the works of corruption, in these very members are we made alive by working the works of the Spirit.

Therefore, when exhorting them to cherish the hope of heaven, he says: "As we have borne the image of the earthy, so let us also bear the image of the heavenly," -language which relates not to any condition of resurrection life, but to the rule of the present time.

You bore at that time “the image of the earthly.” But now since these things have been heard, having been cleansed from the whole earthly mass and weight by the Word of God, make the “image of the heavenly” shine brightly in you.

-for the soul is not corruptible or mortal; but this which is mortal and corrupting is of flesh,-in order that, "as we have borne the image of the earthy, we shall also bear the image of the heavenly? ". For, "as we have borne the image of the earthly, we shall also bear the image of the heavenly."

"As we have borne the image of the earthy," i.e., as we have done evil, "let us also bear the image of the heavenly," i.e., let us practise all goodness. But besides this, I would fain ask thee, is it of nature that it is said, "he that is of the earth, earthy," and, "the Lord from heaven?" "Yea," saith one. What then? Was Adam only "earthy," or had he also another kind of substance congenial with heavenly and incorporeal beings, which the Scripture calls "soul," and "spirit?" Every one sees that he had this also. Therefore neither was the Lord from above only although He is said to be "from heaven," but He had also assumed our flesh. But Paul's meaning is such as this: "as we have borne the image of the earthy," i.e., evil deeds, "let us also bear the image of the heavenly," the manner of life which is in the heavens. Whereas if he were speaking of nature, the thing needed not exhortation nor advice. So that hence also it is evident that the expression relates to our manner of life. Wherefore also he introduces the saying in the manner of advice and calls it an "image," here too again showing that he is speaking of conduct, not of nature. For therefore are we become earthy, because we have done evil: not because we were originally formed "earthy," but because we sinned. For sin came first, and then death and then the sentence, "Dust thou art, and unto dust shalt thou return." Then also entered in the swarm of the passions. For it is not simply the being born "of earth" that makes a man "earthy," (since the Lord also was of this mass and lump,) but the doing earthly things, even as also he is made "heavenly" by performing things meet for heaven.

Therefore, given that our nature sinned in paradise, we are now formed through a mortal begetting by the same divine providence, not according to heaven but according to earth—not according to the Spirit but according to the flesh. We have all become one mass of clay, a mass of sin. Since therefore we have forfeited our reward through sinning, and since, in the absence of God’s mercy, we as sinners deserve nothing other than eternal damnation, who then does the man from this mass think he is that he is able to question God and say: “Why have you made me this way?” If you want to know these things, do not be clay, but become a son of God through the mercy of him who has given to those believing in his name the power to become sons of God, although he has not so given, as you might want, to those desiring to know divine things before they believe.

This means that just as we have borne the corruptible body of the earthly Adam, so we shall in the future bear an incorruptible body, like that of the resurrected Christ.

They are also a “heaven” “bearing the likeness of the heavenly man,” since God is dwelling in them and mingling with them.

Here he more clearly reveals the exhortatory tone of his discourse. By the image of the earthly he means wicked deeds, and by the image of the heavenly – good deeds. Therefore, just as before we lived in wickedness, as sons of the earthly one and being mindful of earthly things, so now we must live in virtue, in order to preserve the image and likeness of the heavenly one. The image of the earthly consists in the following: "dust you are, and to dust you shall return" (Gen. 3:19), and the image of the heavenly – in the resurrection from the dead and incorruption. Therefore, if what is said about the resurrection must be understood not as referring to a way of life, then the words "let us also bear the image of the heavenly" must be understood or written as an indication of a future event, that is, that we shall be clothed.

998. – Just as we have borne. Here he concludes with how we ought to be specially conformed to the man, that is to say, the heavenly man. We can be conformed to the heavenly man in life in two ways, namely, of grace and of glory, and the one is the way to the other, because without the life of grace we cannot attain to the life of glory. And so he says, just as we have borne, i.e., inasmuch as we are sinners, the likeness of Adam is in us: "That is the law of Adam, O Lord God" (2 Sam. 7:19, Vulgate). Therefore, so that we might be of heaven, i.e., attain to the life of glory, let us bear the image of the man of heaven, by the life of grace: "Those whom he foreknew he also predestined to be conformed to the image of his Son" (Rom. 8:29). And so we ought to be conformed to the man of heaven in the life of grace, because otherwise we will not attain to the life of glory.

And as we have borne the image of the earthy - As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to Adam in his twofold state: viz. of mortality and immortality; of disgrace and honor; of earth and heaven. But by many commentators the words are understood to refer to Adam and Christ, in Co1 15:46-49. By these, Christ is called the second Adam, the quickening Spirit, the second man, and the heavenly; whose image of righteousness and true holiness we are to bear. But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam in either Old or New Testament. The discourse of the apostle, Rom 5:14-19, will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that comparison refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal, and here, all men die. There, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal. Of the image of Adam, in his heavenly or paradisaical state, the rabbins talk largely: they say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendor shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him." Yalcut Rubeni, fol. 10. They add farther, that "in the time in which Adam received בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21. From all this, and much more might be produced on the subject, (see Schoettgen), it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very phraseology; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between Adam and Christ, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is orthodox: what I here propose is no heresy. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.

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--Greek, "even as" (see Gen 5:3). we shall also bear--or wear as a garment [BENGEL]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," Co1 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Rom 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.