brose. Such was the estimate which was formed, it is supposed, of the importance of baptism, that when one had died without being baptized, some other person was baptized over his dead body in his place. Tiiat this custom prevailed in the church afier the time of Paul, has been abiiniJantly proved by Grotius, and is generally admitted. But the objections to this interpretation are obvious, (a) 'J'iiere is no evidence that such a custom j)revailed in the time of Paul, {b) It cannot be believed that Paul would give countenance to a custom so senseless and so contrary to the Scripture, or that he would make it the foundation of a solemn argument, (c) It does not accord with the strain and purpose of his argument. If this custom had been referred to, his design would have led him to say, ' What will become of them for whom others have been baptized 1 Are we to believe that they have perished V (d) It is far more probable that the custom referred to in this opinion arose from an erroneous interpretation of this passage of Scripture, than that it existed in the time of Paul. (5.) There remain two other opinions, both of which are plausible, and one of which is probably the true one. One is, that the word baptized is used here as it is in Matt. xx. 22, 23. Mark x..39. Luke xii. 50, in the sense of being overwhelmed with calamities, trials, and sufferings; and as meaning that the apostles and others were suljectcd to great trials on account of the dead, i. e. in the hope of the resurrection; or with the expectation that the dead would rise. This is the opinion of Lightfoot, Rosenmiillcr, Prarce, Hornberg, Krause, and of Prof. Kobinsoa (Lex. art. BitTrri^a)), and has nmch that is plausible. That the word is thus used to denote a deep sinking into calamities, there can be no doubt. And that the apostles and early Christians subjected themselves, or were subjected to great and overwhelming calamitiesj
if the dead rise not at all? why 30 And why stand we are they then baptized for the "jeopardy every hour?
on account of the hope of the resurrection, is equally clear. This interpretation, also, agrees with the general tenor of the argument; and is an argument for the resurrection. And it implies that this was the full and constant belief of ail who endured these trials, that there would be a resurrection of the dead. The argument would be, that they should be slow to adopt an opinion which would imply that all their sufferings were endured for naught, and that God had supported them in this in vain; that God had plunged them into all these sorrows, and had sustained them in them only to disappoint them. That this view is plausible, and that it suits the strain of remark in the fulbwing verses, is evident. But there are objections to it. (a) It is not the usual and natural meaning of the word baptize, (b) A metaphorical use of a word should not be resorted to unless necessary, (c) The literal meaning of the word here will as well meet the design of the apostle as the metaphorical, {d) This interpretation does not relieve us from any of the difficulties in regard to the phrase •' for the dead;" and, (e) It is altogether more natural to suppose that the apostle would derive his argument from the baptism of all who were Christians, than from the figurative baptism of a few who went into the perils of martyrdom.— The other opinion, therefore, is, that the apostle here reters to baptism as admin'stered to all believers. This is the moat correct opinion; is the most simple, end best meets the design >f the argqm.nt. According to this, it means t'lat they had been baptized Jfif.h the h'.pe and expectation of a re- •urrection (i' 'he dead. They had re- «eived i\.'<6 2/ one of the leading doctrines of tie gospel when they were baptized. It was a part of their full and fir.n helief that the dead would rise. The argument according to this interpretation is, that this was an essential article of the faith of a Christian; that it was embraced by all; that it constituted a part of their very profession; and that for any one to deny it was to deny that which entered into the very foundation of the Christian faith. If they embraced a different doctrine, if they denied the doctrine of the resurrection, they struck a blow at the very nature of Christianity, and dashed all the hopes which had been cherished and expressed at their baptism. And what could they do 1 What would become of them 1 What would be the destiny of all who were thus baptized? Was it to be believed that all their hopes at baptism were vain, and that they would all perish? As such a belief could not be entertained, the apostle infers that, if they held to Christianity at all, they must hold to this doctrine as a part of their very profe.ssion. According to this view, the phrase " for the dead" means, with reference to the dead; with direct allusion to the condition of the dead, and their hopes; with a belief that the dead will rise. It is evident that the passage is elliptical, and this seems to be as probable as any interpretation which has been suggested. Mr. Locke says, frankly, " What this baptizing for the dead was, I know not; but it seems, by the following verses, to be something wherein they exposed themselves to the danger of death." Tindal translates it, " over the dead." Doddridge renders it, " in the room of the dead, who are just fallen in the cause of Christ, but are yet supported by a succession of new converts, who immediately offer themselves to fill up their places, as ranks of soldiers that advance to the combat in the room of their companions who have just been slain m their sight."
31 I protest by *your rejoicing " which I have in Christ
Jesus our Lord, I '• die daily 32 If ^ after the manner of and encounter danger of every kind. This refers particularly to Paul himself and the other apostles, who were constantly exposed to peril by land or by se^ in the arduous work of making known the gospel. The argument here is plain. It is, that such efforts would would be vain, useless, foolish, unless there was to be a glorious resurrection. They had no other object in encountering these dangers than to make known the truths connected with that glorious future state; and if there were no such future state, it would be wise for them to avoid these dangers. ' It would not be supposed that we would encounter these perils constantly, unless we were sustained with the hope of the resurrection, and unless we had evidence which convinced our own minds that there would be such a resurrection.' ^ Every hour. Constantly. Comp. 2 Cor. XV. 26. So numerous were their dangers, that they might be said to occur every hour. This was particularly the case in the instance to which he refers in Ephesus. ver. 32.
31. I protest (v«). This is a particle of swearing, and denotes a strong asseveration. The subject was important; it deeply interested his feelings; and he makes in regard to it a strong protestation. Comp. John iii. 5. ' I solemnly affirm, or declare.' 'iBy your rejoichig. Many MSS. here read " by our rejoicing," but the correct reading is doubtless that which is in the present Greek text, by your rejoicing. The meaning of the phrase, which is admitted by all to be obscure, is probably, ' I protest, or eolemnly declare by the glorying or exultation which I have on your account; by all my ground of glorying in you; by all the confident boasting and expectation which I have of your salvation.' He hoped for their salvation. He had laboured for that. He had boasted of it, and confidently believed that they would be saved. Regarding that as safe and certain, he says it was Just as certain that he died daily on account of the hope and belief of the resurrection. ' By our hopes and joys as Christians; by our dearest expectations and grounds ci* confidence, I swear, or solemnly declare, that I die daily.' Men swear or affirm by their olijects of dearest affection and desire; and the meaning here is, ' So certainly as I confidently expect your salvation, and so certainly as we look to eternal life, so certain is it that I am constantly exposed to die, and suffer that which may be called a daily death.' f Which I have in Christ Jesus. The rejoicing, boasting, glorying in regard to you which I am permitted to cherish through the grace and favour of the Saviour. His boasting, or confident expectation in regard to the Corinthians, he enjoyed only by the mercy of the Lord Jesus, and he delighted to trace it to him. ^ / die daily. Comp. Rom. viii. 36. I endure so many sufferings and persecutions, that it may be said to be a daily dying. I am condfantly in danger of my life; and my sufferings each day are equal to the pains of death. Probably Paul here referred particularly to the perils and trials which he then endured at Ephesus; and his object was to impress their minds with the firmness of /t/s belief in the certainty of the resurrection, on account of which he suffered so much, and to show them that all their hopes rested also on this doctrine 32. If after the manner of lyien. Marg. To sptak after the manner of men (k-jltu uvS-^aiTcf). 'J'here has been a great difference of opinion in regard to the meaning of these words. The following are some of the interpretations proposed. ( 1.) If I have fought after the manner of men, wiio act only with refcrejice to this life, and on the ordinary principles of human conduct, as men fought with wild beasts in th»! amphitheatre. (2.) Or if, humanlj speaking, or speaking after the manner
men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? Let us " eat and drink, for to-morrow we die.
of men, I haie fought, referring to the fact that he had contended with men who should be regarded as wild beasts. (3.) Or, that I may speak of myself as men speak, that I may freely record the events of my life, and speak of what has occurred. (4.) Or, I have fought with wild beasts as far as it was possible for man to do it while life survived. (5.) Or, as much as was in the power of man, who had destined me to this; if, so far as depended on man's will, I fought, supposing that the infuriated multitude demanded that I should be thus punished. So Chrysostom understands it. (6.) Or, that Paul actually fought with wild beasts at Ephesus. (7.) Others regard this as a supposable case; on the supposition that I had fought with wild beasts at Ephesus. Amidst this variety of interpretation, it is not easy to determine the true sense of this difficult passage. The following thoughts, however, may perhaps make it clear.
(1.) Paul refers to some rea/ occurrence at Ephesus. This is manifest from the whole passage. It is not a supposable case.
(2.) It was some one case when his life was endangered, and when it was regarded as remarkable that he escaped and survived. Comp. 2 Cor. i. 8 — 10.
(3.) It was common among the Romans, and the ancients generally, to expose criminals to fight with wild beasts in the amphitheatre for the amusement of the populace. In such cases it was but another form of dooming them to certain death, since there was no human possibility of escape. See Adams' Rom. Ant., p. 344. That this custom prevailed at the East, is apparent from the following extract from Rosenmiiller; and there is no improbability in the supposition that Paul was exposed to this: — " The barbarous custom of making men combat with wild beasts has prevailed in the East down to the most modern times. Jurgen Andersen, who visited the states of the Great Mogul in 1646, gives an account in his Travels of such a combat with animals, which he witnessed at Agra, the residence of the Great Mogul. His description affords a lively image of those bloody spectacles in which ancient Rome took so much pleasure, and to which the above words of the apostle refer. Alamardan-chan, the governor of Cashmire, who sat among the chans, stood up, and exclaimed, ' It is the will and desire of the great mogul, Schah Choram, that if there are any valiant heroes who will show their bravery by combating with wild beasts, armed with shield and sword, let them come forward; if they conquer, the mogul will load them with great favour, and clothe their countenance with gladness.' Upon this three persons advanced, and offered to undertake the combat. Alamardan-chan again cried aloud, * None should have any other weapon than a shield and a sword; and whosoever has any breastplate under his clothes should lay it aside, and fight honourably.' Hereupon a powerful lion was let into the garden, and one of the three men above mentioned advanced against him; the lion, on seeing his enemy, ran violently up to him; the man, however, defended himself bravely, and kept off the lion for a good while, till his arms grew I tired; the lion then seized the shield with one paw, and with the other his I antagonist's right arm, so that he was not able to use his weapon; the latter, seeing his life in danger, took with his left hand his Indian dagger, which he had sticking in his girdle, and thrust it as far as possible into the lion's mouth; the lion then let him go; the man, however, was not idle, but cut the lion almost through with one stroke, and after that entirely to pieces. Upon this victory the common people began to shout, and call out, ' Thank God, he has con- quered.' But the mogul said, smiling, to this conqueror, ' Thou art a brave warri)r, and hast fought admirably! But did I not command to fight hpnourably only with shield and sword ] But, like a thief, thou hast stolen the life of the lion with thy dagger.' And immediately he ordered two men to rip up his belly, and to place him upon an elephant, and, as an example to others, to lead him about, which was done on the spot. Soon after a tiger was set loose; against which a tall, powerful man advanced with an air of defiance, as if he would cut the tiger up. The tiger, however, was far too sagacious and active, for, in the first attack, he seized the combatant by the neck, tore his throat, and then his whole body in pieces. This enraged another good fellow, but little, and of mean appearance, from whom one would not have expected it: he rushed forward like one mad, and the tiger on his part undauntedly flew at his enemy; but the man at the first attack cut off his two fore paws, 60 that he fell, and the man cut his body to pieces. Upon this the king cried,
* My name is Geyby.' Soon after one of the king's servants came and brought hirn a piece of gold brocade, and said,
* Geyby, receive the robe of honour with which the mogul presents you.' He took the garment with great reverence, kissed it three Limes, pressing it each time to his eyes and breast, then held it up, and in silence put up a prayer for the health of the mogul; and when he concluded it, he cried, ' May God let him become as great as Tamerlane, from whom he is descended. May he live seven hundred years, and his house continue to eternity!' Upon this he was summoned by a chamberlain to go from the garden up to the king; and when he came to the entrance, he was received by two chans, who conducted him between them to kiss the mogul's feet. And when he was going to retire, the king said to hirn, ' Praised be thou, Geyby-chan, for thy valiant deeds, and ibis name shall thou keep to eternity.
(4.) It is the most natural interpretation to suppose that Paul, on some occasion, had such a contest with a wild beast at Ephesus. It is that which would occur to the great mass of the readers of the New Testament as the obvious meaning of the passage.
(5.) The state of things in Ephesus when Paul was there (Acts xix.) was such as to make it nowise improbable that he would be subjected to such a trial.
(6.) It is no objection to this supposition that Luke has not recorded this occurrence in the Acts of the Apostles. No conclusion adverse to this supposition can be drawn from the mere silenct of the historian. Mere silence is not a contradiction. There is no reason to suppose that Luke designed to record all the perils which Paul endured. Indeed, we know from 2 Cor. xi. 24 — 27, that there must have been many dangers which Paul encountered which are not referred to by Luke. It must have happened, also, that many important events must have taken place during Paul's abode at Ephesus which are not recorded by Luke. Acts xix. Nor is it any objection to this supposition that Paul does not, in 2 Cor. xi. 24—27, mention particularly this contest with a wild beast at Ephesus. His statement there is general. He does not descend into particulars. Yet, in 2 Cor. xi. 23, he says that he was " in deaths oft,"— a statement which is in accordance with the supposition that in Ephesus he may have been exposed to death in some cruel manner.
(7.) The phrase x«Ta uv^^avcv, as o ma7i, may mean, that to hutnan appearance, or so far as man was concerned, had it not been for some divine interposition, he would have been a prey to the wild beasts. Had not God interposed and kept him from harm, as in the case of the viper at Melita (Acts xxviii. 5), he would have been put to death.' He was sentenced to this; wa» thrown to the wild beast; had every
33 Be not deceived: evil* communications corrupt good
human prospect of dying; it was done on account of his religion; and but for the interposition of God, he would have died. This I take to be the fair and obvious meaning of this passage, demanded alike by the language which is used and by the tenor of the, argument in which it is found.
t What advantageth it me? What benefit shall I have? Why should I risk my life in this manner 1 See Note on ver. 19. % Let us eat and drink. These words are taken from Isa. xxii. 13. In their original application they refer to the Jews when besieged by Sennacherib and the army of the Assyrians. The prophet says, that instead of weeping, and fasting, and humiliation, as became them in such circumstances, they had given themselves up to feasting and revelry, and that their language was, " Let us eat and drink, br to-morrow we shall die;" that is, xhere is no use in oflering resistance, or in caUing upon God. We must die; and we may as well enjoy life as long as it lasts, and give ourselves up to unrestrained indulgence. Paul does not quote these words as having any original reference to the subject of the resurrection, but as language appropriately expressing the idea, that if there is no future state; if no resurrection of the dead; if no happy result of toils and sufferings in the future world, it is vain and foolish to subject ourselves to trials and privations here. We should rather make the most of this life; enjoy all the comfort we can; and make pleasure our chief good, rather than look for happiness in a future state. This seems to be the language of the great mass of the world. They look to no future state. They have no prospect, no desire of heaven; and they, therefore, seek for happiness here, and give themselves up to unrestrained enjoyment m this life. If To-morroiv. Very soon. We have no security of life; and death is so near that it may be said we must die tomorrow. ^ We die. We must die. The idea here is, ' We must die, without the prospect of living again, unless the doci trine of the resurrection be true.' I 33. Be not d£ceived. By your false teachers, and by their smooth and plausible arguments. This is an exharta-! Hon. He had thus far been engaged in j an argument on the subject. He now entreats them to beware lest they be de-! ceived — a danger to which they were i very liable from their circumstances. There was, doubtless, much that was plausible in the objections to the doctrine of the resurrection; there was much subtilty and art in their teachers, who denied this doctrine; perhaps, there was something in the character of their own minds, accustomed to subtle and abstruse inquiry rather than to an examination of simple facts, that exposed them to this danger. J Evil communications. The word rendered " communications" means, properly, a being together; companionship; close intercourse; converse. It refers not to discourse only, but to intercourse, or companionship. Paul quotes these words from Menander (in Sentent. Comicor. Gr. p. 248, ed. Steph.), a Greek poet. He thus shows that he was, in some degree at least, familiar with the Greek writers. Comp. Note, Acts xvii. 28. Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself, in the 52d year of his age, B. C 293, because the compositions of his rival Philemon obtained more applause than his own. Paul quoted this sentiment from a Greek poet, perhaps, because it might be supposed to have weight with the Greeks. It was a sentiment of one of their own writers, and here was an occasion in which it was exactly appli-
34 Awake « to righteousness, and sin not; for some have not
cable. It is implied in this, that there were some persons who were endeavouring to corrupt their minds from the nmplicity of th^ gospel. The senti- (Tient of the passage is, that the intercourse of evil-minded men, or that the close friendship and conversation of those who hold erroneous opinions, or who are impure in their lives, tends to corrupt the morals, the heart, the sentiments of others. The particular thing to which Paul here applies it is, the subject of the resurrection. Such intercourse would tend to corrupt the simplicity of their faith, and pervert their views of the truth of the gospel, and thus corrupt their lives. It is always true that such intercourse has a pernicious effect on the mind and the heart. It is done, (1.) By their direct effort to corrupt the opinions, and to lead others into sin. (2.) By the secret, silent influence of their words, and conversation, and example. We have less horror at vice by becoming familiar with it; we look with less alarm on error when we hear it often expressed; vt'e become less watchful and cautious when we are constantly with the gay, the worldly, the unprincipled, and the vicious. Hence Christ sought that there should be a pure society, and that his people should principally seek the friendship and conversation of each other, and withdraw from the world. It is in the way that Paul here refers to, that Christians embrace false doctrines; that they lose their spirituality, love of prayer, fervour of piety, and devotion to God. It is in this way that the simple are beguiled, the young corrupted, and that vice, and crime, and infidelity spread over the world.
34. Awake to righteousness. See J^^ote, Rom. xiii. II. The word here translated " awake" denotes, properly, to awake up from a deep sleep or torpor; and is usually applied to those who the knowledge of God: I* speak this to your shame.
awake, or become sober after drunkenness. The phrase " to righteousness" (Jmuiuk) may mean either ' rouse to the ways of righteousness; to a holy life; to sound doctrine,' &c.; or it may mean ' as it is right and just that you should do.' Probably the latter is the correct idea, and then the sense will be, * Arouse from stupidity on this subject; awake from your conscious security; be alarmed, as it is right and proper that you should do, for you are surrounded by dangers, and by those who would lead you into error and vice; rouse from such wild and delusive opinions as these persons have, and exercise a constant vigilance as becomes those who are the friends of God and the expectants of a blessed resurrection.' 1 A?id sin not. Do not err; do not depart from the truth and from holiness; do not embrace a doctrine which is not only erroneous, but the tendency of which is to lead into sin. It is implied here, that if they suffered themselves to embrace a doctrine which was a denial of the resurrection, the effect would be that they would fall into sin; or that a denial of that doctrine led to a life of self-indulgence and transgression. This truth is everywhere seen; and against this effect Paul sought to guard them. He did not regard the denial of the doctrine of the resurrection as a harmless speculation, but as leading to most dangerous consequences in regard to their manner of life or their conduct. Tf For some have not. Some among you. You are surrounded by strangers to God; you have those among you who would lead you into error and sin. ^ I speak this to your shame. To your shame as a church; because you have had abundant opportunities to know the truth, and because it is a subject of deep disgrace that there are any in your bosom who deny the doctrine of the resurrection of the dead, and who are strangers to the grace of God.
35 But some man will say, How ° are the dead raised up?
35. But some man will say. An objection will be made to the statement that the dead will be raised. This verse commences the second- part of the chapter, in which the apostle meets the objections to the argument, and shows in what manner the dead will be raised. See the Analysis. That objections were made to the doctrine is apparent from ver. 12. ^ How are the dead raised up? (riw,-.) In what way or manner; by what means. This I regard as the first objection which would be made, or the first inquiry on the subject which the apostle answers. The question is one which would be likely to be made by the subtle and doubting Greeks. The apostle, indeed, does not draw if, out at length, or state it fully, but it may be regarded probably as substantially the same as that which has been made in all ages, * How is it possible that the dead should be raised ] They return to their native dust. They become entirely disorganized. Their dust may be scattered; how shall it be re-collected ] Or they may burned at the stake, and how shall the particles which composed their bodies be re-collected and reorganized? Or they may be devoured by the beasts of the field, the fowls of heaven, or the fishes of the sea, and their flesh may have served to constitute the food of other animals, and to form their bodies; how can it be re-collected and reorganized ] Or it may have been the food of plants, and like other dust have been used to constitute the leaves or the flowers of plants, and the trunks of trees; and how can it be remoulded into a human frame V This objection the apostle answers in ver. 36 — 38. 1 And luith what body do they come? This is the seconc? objection or inquiry which he answers. It may be understood as meaning, * What will be the form, the shape, the size, the organization of the new body 1 Are we to suppose that all the matter which at any 28* time entered into its composition here is to be re-collected, and to constitute a colossal frame ] Are we to suppose that it will be the same as it is here, with the same organization, the same necessities, the same wants? Are we to suppose that the aged will be raised as aged, and the young as young, and that infancy will be raised i in the same state, and remain such for ever ] Are we to suppose that the bodies will be gross, material, and needing support and nourishment, or, that there will be a new organization V All these and numerous other questions have been asked, in regard to the bodies at the resurrection; and it is by no means improbable that they were asked by the subtle and philosophizing Greeks, and that they constituted a part of the reasoning of those who denied the doctrine of the resurrection. This question, or objection, the apostle answers ver. 39 — 50. It has been doubted, indeed, whether he refers in this verse to two inquiries — to the possibility of the resurrection, and to the kind of bodies that should be raised; but it is the most obvious interpretation of the verse, and it is certain that in his argument he discusses both these points.
36. Thou fool. Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation. A man was a fool to urge that as an objection to religion which must exist in the undeniable and e%'eryday facts which they witnessed. The idea is, ' The same difficulty may be started about the growth of grain. Suppose a man who had never seen it, were to be told that it was to be put into the earth; that it was to die ■ to be decomposed; and that from the decayed kernel there should be seen to start up first a slender, green, and tender spire of grass, and that this was to send up a strong stalk, and was to thou sowest is not quickened, | 37 And that which thou sowexcept it die: est, thou sowest not that body- produce hundreds of similar kernels at some distant i)eriod. Tiiese facts would be as improbable to him as the doctrine of the resurrection of the dead. When he saw the kernel laid in the ground; when he saw it decay; when apparently it was returning to dust, he would ask, How can these be connected with the production of similar grain? Are not all the indications that it will be totally corrupted and destroyed?' Yet, says Paul, this is connected with the hope of the harvest, and this fact should remove all the objection which is derived from the fact that the body returns to its native dust. The idea is, that there is an analogy, and that the •main objection in the one case would lie equally well against the acknowledged and indisputable fact in the other. It is evident, however, that this argument is of a popular character, and is not to be pressed to the quick; nor are we to suppose that the resemblance will be in all respects the same. It is to be used as Paul used it. The objection was, that the body died, and returned to dust, and could not, therefore, rise again. The reply of Paul is, ' You may make the same objection to grain that is sown. That dies also. The main body of the kernel decays. la itnelf there is no prospect that it will spring up. Should it slop here, and had you never seen a grain of wheat grow; had you only seen it in the earth, as you have seen the body in the grave, there would be the same difficulty as to HOW it would produce other grains, which there is about the resurrection of the body.' ^ 7s not (juickentd. Does not become alive; does not grow. \ Except it die. See Note, John xii. 24. The main body of the grain decays that it may become food and nourishment to the tender ^erm. Perhaps, it is implied here also that there was a fitness that men should die in order to obtain the glorious body of the resurrection, in the same way as it is Jit that the kernel should die, in order that there may be a new and beautiful harvest.
37. And that which thou sowest. The seed which is sown. ^ Not thai body that shall be. You sow one kernel which is to produce many others. They shall not be the same that is sown. They will be 7iew kernels raised from that; of the same kind, indeed, and showing their intimate and necessary connexion with that which ia sown. It is implied here that the body which will be raised viill not be the same in the sense that the same particles of matter shall compose it, but the same only in the sense that it will have sprung up from that; will constitute the same order, rank, species of being, and be subject to the same laws, and deserve the same course of treatment as tliat which died; as the grain prO' duced is subject to the same laws, and belongs to the same rank, order, and species as that which is sown. And as the same particles of matter which are sown do not enter into that which shall be in the harvest, so it is taught that the same particles of matter which constitute the body when it dies, do not constitute the new body at the resurrection. ^ But bare grain. Mere grain; a mere kernel, without any husk, leaf, blade, or covering of any kind. Those are added in the process of reproduction. 'I'he design of this is to make it appear more remarkable, and to destroy the force of the objection. It was not only 7jol the grain that should l)e produced, but it was without the appendages and ornaments of blade, and flower, and beard of the new grairK How could any one tell but what it would be so in the resurrection ] How could any know but what there might be appendages and ornaments there, which were not connected with the body that died 1 %Jt nun/ chance of wheat, tfec. For example; or suppose it be wheat or any
tliat shall be but bare grain, it may chance of wheat, or of some other grain:
38 But God " giveth it a body
other grain. The apostle adduces this merely for an example; not to intimate that there is any chance about it.
38. But God giveth it a body, &;c. God gives to the seed sown its own proper body, formation, and growth. The word body here, as applied to grain, seems to mean the whole system, or arrangement of roots, stalks, leaves, flowers, and kernels that start out of the seed that is sown. The meaning is, that such a form is produced from the seed sown as God pleases. Paul here traces the result to God, to show that there is no chance, and that it did not depend on the nature of things, but was dependent on the wise arrangement of God. There was nothing in the decaying kernel itself that would produce this result; but God chose that it should be so. There is nothing in the decaying body of the dead which in itself should lead to the resurrection; but God chose it should be so. ^As it hath pleased him. As he chose. It is by his arrangement and agency. Though it is by regular laws, yet it is as God pleases. He acts according to his own pleasure, in the formation of each root, and stalk, and kernel of grain. It is, probably, here intimated that God would give to each one of the dead at the resurrection such a body as he should choose, though it will be, doubtless, in accordance with general laws. \And to every seed his own body. That which appropriately belongs to it; which it is fitted to produce; which is of the same kind. He does not cause a stalk of rye to grow from a kernel of wheat; nor of maize from barley; nor of hemp from lentiles. He has fixed proper laws, and he takes care that they shall be observed. So it will be in the resurrection. Every one shall have his own, i. e. his proper body — a body as it hath pleased him, and to every seed his own body.
39 All flesh is not the same flesh: but there is one kind of
which shall belong to him, and be fitted to him. The wicked shall not rise with the body of the just, or with a body adapted to heaven; nor shall the saint rise with a body adapted to perdition. There shall be a fitness or appropriateness in the new body to the character of him who is raised. The argument here is designed to meet the inquiry how should the body be raised, and it is that there is nothing more remarkable and impossible in the doctrine of the resurrection, than in the fact constantly before us, that grain that seems to rot sends up a shoot or stalk, and is reproduced in a wonderful and beautiful manner. In a manner similar to this, the body will be raised; and the illustration of Paul meets all the difficulties about the fact of the resurrection. It cannot be shown that one is more difficult than the other; and as the facts of vegetation are constantly passing before our eyes, we ought not to deem it strange if similar facts shall take place hereafter in regard to the resurrection of the dead.
39. All Jiesh is not the same Jlesh. This verse and the following are designed to answer the question (ver. 35), " with what bodies do they come ]" And the argument here is, that there are many kinds of bodies; that all are not alike; that while they are bodies, yet they partake of different qualities, forms, and properties; and that, therefore, it is not absurd to suppose that God may transform the human body into a different form, and cause it to be raised up with somewhat different properties in the future world. Why, the argument is, why should it be regarded as impossible '^ Why is it to be held that the human body may not undergo a transformation, or that it will be absurd to suppose that it may be different in some respects from what it is flesh of men, another flesh of be:ists, another of fishes, and another of birds.
now? Is it not a matter of fact that there is a great variety of bodies even on the earth ] The word Jlesh here is used to denote body, as it often is. 1 Cor. V..5. 2 Cor. iv. 11; vii. 1. Phil, i. 22. 24. Col. ii. 5. 1 Pet. iv. 6. The idea here is, that although all the bodies of animals may be composed essentially of the same elements, yet God has produced a wonderful variety in their organization, strength, beauty, colour, and places of abode, as the air, earth, and water. It is not necessary, therefore, to suppose that the body that shall be raised shall be precisely like that which we have here. It is certainly possible that there may be as great a difference between that and our present body, as between the most perfect form of the human frame here and the lowest reptile. It would still be a body, and there would be no absurdity in the transformation. The body of the worm, the chrysalis, and the butterfly is the same. It is the same animal still. Yet how different the gaudy and gay butterfly from the creeping and offensive caterpillar! So there may be a similar change in the body of the believer, and yet l)e still the same. Of a sceptic on this subject we would ask, whether, if there had been a revelation of the changes which a caterpillar might undergo before it became a butterfly — a new species of existence adapted to a new element, requiring new food, and associated with new and other beings — if he had never seen such a transformation, would it not be attended with all the difliculty which now encompasses the doctrine of the resurrection 1 The sceptic would no more have believed it on the authority of revelation than he will believe the doctrin • of the resurrection of the dead. And no infidel can prove that
bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another.
40. There are also celestial bodies. The planets; the stars; the host of heaven. See ver. 41. T| And bodies terrestrial. On earth; earthly. He refers here to the bodies of men, beasts, birds, &c.; perhaps, also, of trees and vegetables. The sense is, ' There is a great variety of bodies. Look upon the heavens, and see the splendour of the sun, the moon, and the stars. And then look upon the earth, and see the bodies there — the bodies of men, and brutes, and insects. You see here two entire classes of bodies. You see how they differ. Can it be deemed strange if there should be a difference between our bodies when on earth and when in heaven 1 Do we not, in fact, see a vast difference between what strikes our eye here on earth and in the sky ] And why should we deem it strange that between bodies adapted to live here and bodies adapted to live in heaven, there should be a difference, like that which is seen between the objects which appear on earth and those which appear in the sky 1' The argument is a popular one; but it is striking, and meets the object which he has in view. ^ The glory of the celestial is one. The splendour, beauty, dignity, magnificence of the heavenly bodies differs much from those on earth. That ia one thing; the beauty of earthly objects is another and a different thing. Beautiful as may be the human frame; beautiful as may be the plumage of birds; beautiful as may be the flower, the fossil, the mineral, the topaz or the diamond; yet they differ fr m the heavenly bodies, and are not to c compared with them. Why should we deem it strange that there may be a similar difference between the body as
41 There is one glory of the sun, ° and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory.
42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption.
41. There is one glory of the sun, &c. The sun has one degree of splendour, and the moon another, and so also the stars. They differ from e^ch other in magnitude, in brightness, in beauty. The idea in this verse differs from that in the former. In that (ver. 40) Paul says, that there was a difference between the different classes of bodies; between those in heaven and those on earth. He here says, that in the former class, in the heavenly bodies themselves, there was a difference. They not only differed from those on earth, but they differed from each other. The sun was more splendid than the moon, and one star more beautiful than another. The idea here is, therefore, not only that the bodies of the saints in heaven shall differ from those on earth, but that they shall differ among themselves, in a sense somewhat like the difference of the splendour of the sun, the moon, and the different stars. Though all shall be unlike what they were on earth, and all shail be glorious, yet there may be a difference in that splendour and glory. The argument is, since we see so great differences in fact in the works; of God, why should we doubt that he I is able to make the human body different from what it is now, and to endow it with immortal and eternal perfection 1
42. So also is the resurrection. In a manner similar to the grain that is sown, and to the different degrees of splendour and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection. ^ It is sown. In death. As we sow or plant the kernel in the earth. t In corruption. In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust. ^ It is raised in incorruption. It will be so raised. In the previous verses (36 — 41) he had reasoned from analogy, and had demonstrated that it was possible that tbe dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. The body would be raised " in incorruption," " uncorruptible" (ver. 52); that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb.
43. It is soivn in dishonour. In the grave, where it is shut out from human view; hurried away from the sight of friends; loathsome and offensive as a mass turning to decay. There is, moreover, a kind of disgrace and ignominy attending it here, as under the curse of God, and, on account of sin, sentenced to the offensiveness of the grave. ^ It is raised in glory. In honour; in beauty; honoured by God by the rerao-
it is raised in glory: in weakness; it is it is sown raised in
va. of the curse, and in a form and manner that shall be glorious. This refers to the fact that every thing like dishonour, vileness, ignominy, which attends it here shall be removed there, and that the body shall bear a resemblance to the glorified body of Jesus Christ. Eph. iii. 21. It shall be adaptj cd to a world of glory; and every thing which here rendered it vile, valueless, cumbersome, offensive, or degraded, shall be there removed. Of course, every idea which we can get from this is chiefly negative, and consists in denying that the body will have there the qualities which here render it vile or loathsome. The word glory (ifo^jt) means dignity, splendour, honour, excellence,perfec*ion; and is here used as denoting the combination of all those things which shall rescue it from ignominy and disgrace. t It is sown 171 weakness. Weak, feeble, liable to decay. Here disease prostrates the strength, takes away its power, consigns it to the dust. It denotes the many weaknesses, frailties, and liabilities to sickness to which we are here exposed. Its feeble powers are soon prostrate; its vital functions soon cease in death, t I^ is raised in power. Tiiis does not denote power like that of God, nor like the angels. It does not affirm that it shall be endued with remarkable and enormous physical strength, or that it shall have the power of performing what would now be regarded as miraculous. It is to be regarded as the opposite of the word " weakness," and means that it shall be no longer liable to disease; no more overcome by the attacks of sickness; no more subject to the infirmities and weaknesses which it here experiences. It shall not be prostrate by sickness, nor overcome by fatigue. It shall be capable of the service of God without weariness and languor; it shall need no rest en it docs here (see Rev. vii. 15: conw.
it is raised a spiritual body. There is a natural body, and tliere is a spiritual" body.
xxii. 5); but it shall be in a world where there shall be no fatigue, lassitude, disease; but where there shall be ample power to engage in the service of God for ever. There is, however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven. But on this point there is no revelation.
44. It is sown a natural body (a-Z/ux ■^v^ix,iv). This word, " natural," denotes properly that which is endowed with animal life, having breath, or vitality. The word from which it is derived (■I'^/C") denotes properly the breath; vital breath; the soul, as the vital principle; the animal soul, or the vital spirit; the soul, as the seat of the sentient desires, passions, and propensities; and then a living thing, an animal. It may be applied to any animal, or any living thing, whether brutes or men. It is distinguished from the soul or spirit (7rvivy.:t), inasmuch as that more com monly denotes the rational spirit, the immortal soul, that which thinks, reasons, reflects, &c. The word " natural" here, therefore, means that which has animal life; which breathes and acts by the laws of the animal economy; that which draws i^ the breath of life; which is endowed with senses, and which has need of the supports of animal life, and of the refreshments derived from food, exercise, sleep, &c. The apostle here, by affirming that the body will be spiritual, intends to deny that it will need that which is now necessary to the support of the animal functions; it will not be sustained in that way; it will lay aside these peculiar animal organizations, and will cease to convey the idea which we now attach to the word animal, or to possess that which we now include under the name of vital functions. Here the body of man 19 endowed simply with animal func-
45 And so it is written, " The first man Adam was made a liv-
tions. It is the dwelling-place, indeed, of an immortal mind; but as a body it has the properties of animal life, and is subject to the same laws and inconveniences as the bodies of other animals. It is sustained''by breath, and food, and sleep; it is endowed with the organs of sense, the eye, the ear, the smell, the touch, by which alone the soul can hold communication with the external world; it is liable to disease, languor, decay, death. These animal or vital functions will cease in heaven, and ihe body be raised in a different mode of being, and where all the inconveniencesof this mere animal life shall be laid aside. ^ It is raised a spiritual body. Not a mere spirit, for then it would not be a body. The word spiritual (yrviufA-jLTHLov) here stands opposed to the word natural, or animal. It will nut be a body that is subject to the laws of the vital functions, or organized or sustained in that way. It will still be a "body" (a-Zu^.), but it will have so far the nature of spirit as to be without the vital functions which here control the body. This is all that the word here means. It does not mean refined, sublimated, or transcendental; it does not mean that it will be without shape or form; it does not mean that it will not be properly a body. The idea of Paul seems to be this: ' We conceive of soul or spirit as not subject to the laws of vital or animal agency. It is independent of them. It is not sustained or nourished by the functions of the animal organization. It has an economy of its own; living without nourishment; not subject to decay; not liable to sickness, pain, or death. So will be the body in the resurrection. It will not be subject to the laws of the vital organization. It will be so much like a spirit as to be continued without food or nutriment; to be destitute of the peculiar physical organization of flesh, and blood, and bones; of veins, and arteries, and nerves, as here (ver. 50); and it will live in the manner in which we conceive spirits to live; sustained, and exercising its powers, without waste, weariness, decay, or the necessity of having its powers recruited by food and sleep.' All, therefore, that has been said about a refined body, a body that shall be spirit, a body that shall be pure, &c., whatever may be its truth, is not sustained by this passage. It will be a body without the vital functions of the animal economy; a body sustained in the manner in wh'ch we conceive the spirit to be. f There is a natural body. This seems to be added by Paul in the way of strong affirmation arising from earnestness, and from a desire to prevent misconception. The affirmation is, that there is a natural body; that is apparent: it is everywhere seen. No one can doubt it. So, with equal certainty, says Paul, there is a spiritual body. It is just as certain and indisputable. This assertion is made, not because the evidence of both is the same, but is made on his apostolic authority, and is to be received on that authority. That there was an animal body was apparent to all; that there was a spiritual body was a position which he affirmed to be as certain as the other. The only proof which he alleges is in ver. 45, which is the proof arising from revelation.
45. And so it is written. Gen. ii. 7. It is only the first part of the verse which is quoted, t The first man Adam was made a living soul. This is quoted exactly from the translation by the LXX., except that the apostle has added the words " first" and " x\dam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (bivers e<? -^vxi^v ^Zcruv — in Hebrew, n'n cdj*?) is, became a living, animated being; a being endowed with life. The use of the word " soul" in our translation, for phesh), does not quite convey the idea. We apply the word soul, usually, to the intelligent and the immortal part of man; that which reasons, thinks, re-
46 Howbeit that was not first which is spiritual, but that which
members, is conscious, is responsible, &c. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature. Note on ver. 44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life (Gen. ii. 7), and that it is the image of this animated or vital being which we bear. ver. 48. Neither Moses nor Paul deny that in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes. ^ The last Adam. The second Adam, or the " second man." ver. 47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the. other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, " a living soul;" the other of all those who shall have a spiritual body in heaven. He is called " the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain peculiar relations to the race; and in this respect they were "the first" and " the last" in the peculiar economy. The name " Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. See Rom. v. 12 — 19. 1 A quickening spirit («/c Ttiiufxa ^aoir-Ac'Cv). A vivifying spirit; a spirit giving or imparting- life. Not a being having mere vital functions, or an ani mated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on hLi own apostolic authority, or as conveying the substance of what was revealed rC' specting the Messiah in the Old Testamen. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased. See Note, John i. 4; v, 26, " For as the Father hath life in himself, so hath he given to the Son to have life in himself." ver. 21, "P^or as the Father raiseth up the dead, and quickencth them, even so the Son quickeneth whom ' he will." The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imparting life to them. He was constituted not as having life merely, but -as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of spirit (Uviufji.dL); as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence, such power as a spirit; that he was the source of all life to his people. The word spirit is applied to his exalted spiritual nature, in distinction from his human nature, in Rom. i. 4. 1 Tim. iii. 16. 1 Pet. iii. 18. The apostle does not here affirm that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.
47 The " tirst man is of the earth, earthy: the second man is the Lord from heaven.
observed, ver. 23. The decaying, the dying, the weak, the corruptible, in the proper order of events, was first This order is necessary, and this is observed everywhere. It is seen in the grain that dies in the ground, and in the resurrection of man. The imperfect is succeeded by the perfect; the impure by the pure; the vile and degraded by the precious and the glorious. The idea is, that there is a tendency towards perfection, and that God observes the proper order by which that which is most glorious shall be secured. It was not his plan that all things in the beginning should be perfect; but that perfection should be the work of time, and should be secured in an appropriate order of events. The design of Paul in this verse seems to be to vindicate the statement which he had made, by showing that it was in accordance with what was everywhere observed, that the proper order should be maintained. This idea is carried through the following verses.
47. The first man. Adam. ^ Is of the earth. Was made of the dust. See Gen. ii. 7. t Earthy. Partaking of the earth; he was a maiss of animated clay, and could be appropriately called "DUST." Gen. iii. 19, Of course, he must partake of a nature that was low, mean, mortal, and corruptible. t The second man. Christ. See Note on ver. 45. He is called the second man, as being the second who sustained a relation to men that was materially to affect their conduct and destiny; the second and the last (ver. 45), who should sustain a peculiar headship to the race. ^ The Lord from heaven. Called in ch. ii. 8, the " Lord of glory." See Note on that place. This expression refers to the fact that the Lord Jesus had a heavenly origin, in
48 As is the earthy, such are they also that are earthy: and as is the heavenly, such art they also that are heavenly.
49 And as we have borne the
contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, " the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as ihe first man had an earthly origin, and was, therefore, earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be fitted to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase " from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world — a body unlike that which was earthy. That is, Christ had a glorified body to which the bodies of the saints must yet be made like.
48. As \s the earthy. Such as Adam was. ^ Such are they also, &c. Such are all his descendants; all who derive their nature from him. That is, they are frail, corruptible, mortal; they live in an animal body as he did, and like him, they are subject to corruption and decay, f And as is the heavenly. As is he who was from heaven; as is the Lord Jesus now in his glorified body. ^ Such are they also, &c. Such will they be also. They will be like him; they will have a body like his. This idea is more fully expressed in Phil. iii. 21, " Who shall change our vile body, that it may be fashioned like unto his glorious body."
49. And as we have borne the image of the earthy. As like our first father, we are frail, decaying, dying fts we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral cha^
image of the earthy, we shall also " bear the image of the heavenly.
racier, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death. ^ ^^'c shall also bear the image of the heavenly. The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him, so by the divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we uhall resemble him in heaven. And as he is now free from frailty, sickness, pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connexion which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connexion with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connexion with Christ involves the certainty that he will like him be free from sin, sickness, pain, and death, and like him will have a body that is pure, incorruptible, and immortal.
50. Now this I say, brethren. ' I make this affirmation in regard to this whole subject. I do it as containing the substance of all that I have said. I do it in order to prevent all mistake in regard to the nature of the bodies which shall be raised up.' This affirmation is made respecting all the dead and all the living, that there must be a material and important change in regard to them before they can be prepared for heaven. Paul had proved in the previous verses that it was possible for God to give us bodies different from those which we now possess; he here affirms, in the most positive manner, that it was indispensable that we should have bodies diilcrent
that '' flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit in corruption.
from what we now have. 1 Flesh and blood. Bodies organized as ours n »w are. " Flesh and blood" denotes such bodies as we have here, — bodies that are fragile, weak, liable to disease, subject to pain and death. They are com posed of changing particles; to be repaired and strengthened daily; they are subject to decay, and are wasted away by sickness, and of course they cannot be fitted to a world where there shall be no decay and- no death. t Cannot inherit. Cannot be admitted as heir to the kingdom of God. The future world of glory is often represented as an heirship. See Note on Rom. viii. 17. 1 The kingdom of God. Heaven; appropriately called his kingdom, because he shall reign there in undivided and perfect glory for ever. If Neither doth corruption, &.c. Neither can that which is in its nature corruptible, and liable to decay, be adapted to a world where all is incorruptible. The apostle here simply states the fact. He does not tell us why it is impossible. It may be because the mode of communication there is not by the bodily senses; it may be because such bodies as ours would not be fitted to relish the pure and e\altf,d pleasures of an incorruptible woild; li may be because they would interfere with the exalted worship, the active fjrrvica, and the sleepless employments cf the heavenly world; it may be because such a body is constituted to der;ve pleasure from objects which shall n(<t be found in heaven. It is adapted to enjoyment in eating and drinking, snd the pleasures of the eye, the ear, the taste, the touch; in heaven »ho soul hhall be awake to more elevated and pure enjoyments than these, and, ',i course, such bodies as we here have v/ould impede our progress and destroy our comforts, and show you a shall not all be ill adapted to all the employments and enjoyments of that heavenly world..51. Behold I show you. This commences the third subject of inquiry in the chapter,— the question, what will become of those who are alive when the Lord Jesus shall return to raise the dead 1 This was an obvious inquiry, and the answer was, perhaps, supposed to be difficult. Paul answers it directly, and says that they will undergo an instantaneous change, which will make them like the dead that shall be raised. ^ A mystery. On the meaning of this word, see Note, ch. ii. 7. The word here does not mean any thing which was in its nature unintelligible, but that which to them had been hitherto unknown. ' I now communicate to you a truth which has not been brought into the discussion, and in regard to which no communication has been made to you.' On this subject there had been no revelation. Though the Pharisees held that the dead would rise, yet they do not seem to have made any statement in regard to the living who should remain when the dead should rise. Nor, perhaps, had the subject occupied the attention of the apostles; nor had there been any direct communication on it from the Lord Jesus himself. Paul then here says, that he was about to communicate a great truth which till then had been unknown, and to resolve a great inquiry on which there had as yet been no revelation. 1 We shall not all sleep. We Christians; grouping all together who then lived and should live afterwards, for his discussion has relation to them all. The following remarks may, perhaps, remove some of the difficulty which attends the interpretation of this passage. The objection which is made to it is, that Paul expected to live until the liord Jesus should retui n; that he, therefore, expected that the world would soon end, and that in this he was mis^takeii, and could not be inspired. To tbs, we may reply, (1.) He is speaking)i Christians as such- - of the wh( le c lo-'ch that had been redeemed— I f th ',?ntire mass that should enter heav m; diid he groups them all together, and c« nnects himself with them, and sa}s, "We shall not die; we Christians, Deluding the whole church, sh »11 n 3t all die," &c. That he did not refei o ily to those whom he was then iddrr ss ng, is apparent from the whole disc asr ion. The argument relates to i/hristiaiis — to the church at large; an-\ the aifirmation here has reference to that thu'ch considered as one church th it wa-s \o be raised up on the last day. (2.) 1 hat Paul did not expect that the Lrnl Jesus would soon come, and that Iht world would soon come to^ -m ei d is apparent from a similar place in t'.ie epistle to the Thessalonians. In 1 TI ess. iv. 15, he uses language rem.- rkab'y similar to that which is here used: "We which are alive, and rem liiv linto the coming of the Lord" &<•. This language wa3 interpretel by the Thessalonians as teaching that the world would soon come to a.i end and ';he effect had "been to produce a st itc of ilarm. Paul was, therefore, at sj ei ial pains to show in his secon 1 episclr to hem, that he did not mean any s-mh thing. He showed them (2 Thess i\) that the end of the world was not noar; that very important events were to occur before the world would come to an end; and that his language did i.ot imj ly any expectation on his pa t that 1 he world would soon terminate or that the Lord Jesus would scon ct me. (3.) Parallel expressions occui in the other writers of the New Testa nent, and with a similar signification Thus, John (1 Epis. ii. 18).':ays, 'It is the last time." Comp. Heb. i. i. But the meaning of this is net that the woild would soon come to an end The prophets spoko of a period which they called ** the last days" (Isa. ii. 2. Micah iv. 1; in Hebrew, " the after days"), as the period in which the Messiah would live and reign. By it they meant the dispensation which should be the last; that under which the world would close; the reign of the Messiah, which would be the last economy of human things. But it did not follow that this was to be a short period; or that it might not be longer than any one of the former, or than all the former put together. This was that which John spoke of as the last time. (4.) I do not know that the proper doctrine of inspiration suffers, if we admit that the apostles were ignorant of the exact time when the world would close; or even that in regard to the precise period when that would take place, they might be in error. The following considerations may be suggested on this subject, showing that the claim to inspiration did not extend to the knowledge of this fact, (a) That they were not omniscient, and there is no more absurdity in supposing that they were ignorant on this subject than in regard to any other, (b) Inspiration extended to the order of future events, and not to the times. There is in the Scriptures no statement of the time wh^n the world would close. Future events were made to pass before the mind of the prophets, as in a landscape. The order of the images may be distinctly marked, but the times may not be designated. And even events which may occur in fact at distant periods, may in vision appear to be near each other; as in a landscape, objects which are in fact separated by distant intervals, like the ridges of a mountain, may appear to lie close to each other. (c) The Saviour expressly said, that it was not designed that they should know when future events would occur. Thus, after his ascension, in answer to an inquiry whether he then would restore the kingdom to Israel, he said (Acts i. 7), " It is not for you to know the times or the seasons which the Father hath put in his own power." See Note on that verse. (fl?) The Saviour said that even he himself, as man, was ignorant in regard to the exact time in which future events would occur. *'But of that day, and that hoUr, knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father." Mark xiii, 32. {e) The apostles were in fad ignorant, and mistaken in regard to, at least, the time of the occurrence of one future event, the death of John. xxi. 23. There is, therefore, no departure from the proper doctrine of inspiration, in supposing that the apostles were not inspired on these subjects, and that they might be ignorant like others. The proper order of events they state truly and exactly; the exact time God did not, for wise reasons, intend to make known. 1 Shall not all sleep. Shall not all die. See Note, ch. xi. 30. t But we shall all be changed. There is considerable variety in the reading of this passage. The Vulgate reads it, " We shall all indeed rise, but we shall not all be changed." Some Greek MSS. read it, " We shall all sleep, but we shall not all be changed." Others, as the Vulgate, " We shall all rise, but we shall not all be changed." But the present Greek text contains, doubtless, the true reading; and the sense is, that all who are alive at the coming of the Lord Jesus shall undergo such a change as to fit them for their new abode in heaven; or such as shall make them like those who shall be raised from the dead. This change will be instantaneous (ver. 52), for it is evident that God can as easily change the living as he can raise the dead; and as the aflairs of the world will then have come to an end, there will be no necessity that those who are then alive should be removed by death; nor would it be proper that they should go down to lie any time in the grave. The ordinary laws, therefore, by which men are removed to eternity, will not operate in regard to them, and they will b^ removed at once to their new abode.
52 III a moment, ■ in the twinkling of an eye, at the last trump: for the * trumpet shall sound, and the dead ' shall be raised incorruptible, and we shall be changed.
53 For this corruptible must
52. In a moment (jv uto^w). In an atom, sell, of time; a point of time which cannot be cut or divided (a priv. and TOMH, from Ti/xvw, to cut). A single instant; immediately. It will be done instantaneously, t I'^- the twinkl'mg of an eye. This is an expression also denoting the least conceivable duration of time. The suddenness of the coming of the Lord Jesus is elsewhere compared to the coming of a thief in the night. 2 Pet. iii. 10. The word rendered " twinkling" (f/T;}, from fiWa, to throw, cast) means a throw, cast, jerk, as of a stone; and then 2ijerk of the eye, i. e. a wink. — Ri)biiison. \ At the last trump. When the trumpet shall sound to raise the dead. The word " last" here does not imply that any trumpefshall have been before sounded at the resurrection, but is a word denoting that this is the consummation or close of things; it will end the economy of this world; it will be connected with the IcL^t state of things. ^ For the trumpet shall sound. See Note, Matt. xxiv. 31. t And the dead shall be raised. Note, John v. 25.
53. For this corruptible^ &c. It is necessary that a change should take place, either by dying and then being raised, or by being changed without seeing death; for we cannot enter heaven as we are now. ^ Must put on. The word here used (hS.vu)) properly means to go in, to envelope, to put on as a garment; and then to put on any thing; as the soul is, as it were, clothed with, or invested with a body; and here it means, must be endued with, or furnished with. It is equivalent to saying that this corruptible must become incorruptible, and this mortal must become immortal. We must cease to be cor-
put on incorfuption, and this mortal ^ must put on immortality.
54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be
ruptible and mortal, and must become incorruptible and immortal. The righteous who rtfhiain till the coming of Christ shall be at once changed, and invested, as Enoch and Elijah were, with incorruption and immortaUty.
54. So when, &cc. In that future glorious world, when all this shall have been accomplished, t Then shall be brought to pass. Then shall be fully accomplished; these words shall then receive their entire fulfilment; or this event shall meet all that is implied in these words. ^ The saying that is written. What is written, or the record which is made. These words are quoted from Isa. xxv. 8; and.the fact that Paul thus quotes them, and the connexion in which they stand, prove that they had reference to the times of the gospel, and to the resurrection of the dead. Paul does not quote directly from the Hebrew, or from the LXX., but gives the substance of the passage. ^ Death. Referring here, undoubtedly, to death in the proper sense; death as prostrating the living, and consigning them to the grave. t Is swallowed up. KxnrTod-n (from KtT-x7r.ya>, to drink down, to swallow down) means to absorb (Rev. xii. 16); to overwhelm, to drown (Heb. xi. 29); and then to destroy or remove. The idea may be taken from a whirlpool, or Maelstrom, that absorbs all that comes near it; and the sense is, that he will abolish or remove death; that is, cause it to cease from its ravages and triumphs. t In victory (h; v/xcc). Unto victory; so as to obtain a complete victory. The Hebrew (Isa. xxv. 8) is nxj^. The LXX. often render the word nxj, which properly means splendour, purity, trust, perpetuity, eternity, perfection, by vlnot, bi ought to pass ihr s tying that is written, Death ".s swallowed up in victory.
victory. 2 Kings ii. 26 Jcb xxxvi. 7. Lain. iii. 18; v. 20. Aro^s •.; ii.; viii. 7. The Hebrew word hr re rray be rendered either unto th( a.d, i. e. to completeness or perfection, or into victory, witlx triumph. It n'at ers little which is the meaning, for ihev' b »th come to the same thing. The den* is-, that the power and dominion oJ dtatl shall be entirely destroyed, or br tught lo an end. 5i. O death. Tl.is triumj hant exclamation is the commt ncmeat of the fou-th division of th! chapter, — the practical consequences)f the loctrine. It is such an exclamati >n as every man with right feelings will be disposed to make, who c <nt.^mpl ites the ravages of death; wh » 1 <oks upon a world where in all form? he has i eigned, and who then contenipl ites the glorious truth, that a complete a. id final t iumph has l»een obtained over i his great enemy of the happiness of inati, and th:it man would die no more. It is fi triuniphant view which bursts upoi i the soul as it contemplates the fact that the work of the second Adam has repaired the ruins of the first, and that m in is redeemed; his body will be raised; not another human being should dio, and the work of death should be em led. Nay, it is more. Death is not only;it an en 1; it shall not only cease, but its evils shall be repaired; and a gl«ry and honour shall encompass the bo<ly v)f man, s^uch as would have been unknown had there been no death. Nj ominentary can add to the beauty and Jone of the Unguage in this verse; ai d the best vay to see its beauty, and o «'njoy it, is to sit down and think of j eath; of what death has been, and h-.s done; of the millions and million i th it Wave died; jf the ea th strewed witl. llie dead, aid "arched with gra\es. '' of our own death; the certainty th it lue must di;, and ou- parents, an I b ot\ers, and si^- t€rg, anl children, aiid 1 rietids; that all, all must die; — and then to suffer the truth, in its full-orbed splendour, to rise upon us, that^he time will come when in such contemplation, can refrain from the language of triumph, and from hymns of praigel 1 W here \s thy sting? The word which is here rendered sting (ksi/t^jv) denotes properly a prick, a point; hence a goad or stimulus; i. e. a rod or staff with an iron point, for goading oxen (see Note, Acts ix. 5); and then a sting properly, as of scorpions, bees, &c. It denotes here a venomous thing, or weapon, "applied to death personified, as if death employed it to destroy life, as the sling of a bee or a scorpion is used. The idea is derived from the venomous sting of serpents, or other reptiles, as being destructive and painful. The language here is the language of exultation, as if that was taken away or destroyed. T O grave (aS»). Hades, the place of the dead. It is not improperly rendered, however, grave. The vvord properly denotes a place of darkness; then the world, or abodes of the dead. According to the Hebrews, Hades, or Sheol, was a vast subterranean receptacle, or abode, where the souls of the dead existed. It was dark, deep, still, awful. The descent to it was through the grave; and the spirits of all the dead were supposed to be assembled there; the righteous occupying the upper regions, and the wicked the lower. See Note on Isa~ xiv. 9. Comp. Lowth, Lect. on Heb. Poet. vii. Campbell, Prel. Diss. vi. part 2, § 2. It refers here to the dead; and means that the grave, or Hades, should no longer have a victory. ^ Thy victory. Since the dead arc to rise; since all the graves are to give up all that dwell in them; since no man will die after that, where is its victory 1 It is taken away. It is despoiled. The power of death and the grave is van'
56 The "sting of death IS sin; I 57 But thanks * 6e to God, and * the strength of sin is the whicli giveth us the victory* law. thronsrh our Lord Jesus Christ.'
quishetl, and Christ is triumphant over all. It has been well remarked here, that the words in this verse rise above Ihe plain and simple language of jrose, and resemble a hymn, into which the apostle breaks out in view of the glorious truth which is here presented to the mind. The whole verse is indeed a somewhat loose quotation from Hos. xiii. 14, which we translate,
Probably Paul did not intend this as a direct quotation; but he spoke as a man naturally, does who is familiar with the language of the Scriptures, and used it to express the sense which he intended, without meaning to make a direct and literal quotation. The form which Paul uses is so poetic in its structure that Pope has adopted it, with only a change in the location of the members, in the ** Dying Christian:"
.50. The sfhig nf deafh. The sting which death bears; that with which he efl'ects his purpose; that which is made use of to inflict death; or that which is the cause of death. There would be no death without sin. The apostle here personifies death, as if it were a living being, and as making use of sin to inflict death, or as being the sting, or envenomed instrument, with which he inflicts the mortal agony. The idea is, that sin is the cause of death. It introduced it; it makes it certain; it is the cause of the pain, distress, agony, and horror which attends it. Had there been no sin, men would not have died. If there.were no sin, death would not be attended with horror or alarm. For why should innocence be afraid to die! "What has innocence to fear anywhere in the universe of a jusl Gotl 1 ^ The fact, therefore, that men die, is proof that they are sinners; the fact that they feel horror and alarm, is proof that they feel themselves to be guilty, and that they are afraid to go into the presence of a holy God. If this be taken away, if sin be removed, of course the horror, and remorse, and alarm which it is fitted to produce will be removed also. ^ Is 5777. Sin is the cause of it. See Note, Rom. v. 12. t The stretigth of sin. Its power over the mind; its terrific and dreadful energy; and especially its power to produce alarm in the hour of death. 1 Is ihe law. The pure and holy law of God. This idea Paul has illustrated at length in Rom. vii. 9 — 13. See Notes on that passage. He probably made the statement here in order to meet the Jews, and to show that the law of God had no power to take away the fear of death; and that, therefore, there was need of the gospel, and that this alone could do it. The Jews maintained that a man might be justified and saved by obedience to the law. Paul here shows that it is the law which gives its chief vigour to sin, and that it does not tend to subdue or destroy it; and that power is seen most strikingly in the pangs and horrors of a guilty conscience on the bed of death. There was need, therefore, of the gospel, which alone could remove the cause of these horrors, by taking away sin, and thus leaving the pardoned man to die in peace. Comp. Note, Rom. iv. 15.
57. But thanks be to God. See Note, Rom. vii. 25. ^ Which giveth us the victory. Us who are Christians; all Christians. The victory over sin, death, and the grave. Gud alone is the author of this victory. He formed the plan; he executed it in the gift of his Son: and he gives it to us personally when we come to die. t Through our Lord Jesus CItrist. By his death.
58 Therefore, my beloved I the work of the Lord, forasmuch brethren, « be ye steadfast, un- as ye know that your labour is
thus destroying the power of death; by h^ resurrection and triumph over the grave; and by his grace imparted to us to enable us to sustain the pains of death, and giving to us the hope of a glorious resurrection. Comp. Note, Rom. vii. 25; viii, 37.
58. Therefore., my beloved brethren. In view of the great and glorious truths •which have been revealed to us respecting the resurrection. Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are fitted to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it. \ Be ye deadfast (iS^tilct, from fefg5(). Seated, sedentary (Robinson); perhaps with an allusion to a statue (Bloomfield); or perhaps to wrestling, and to standing one's ground (Wolf). Whatever may be the allusion, the. sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will l>e raised up. Be not shaken or agitated with the strifes, the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul seduce you from the faith of the gospel. 1 Unmovable. Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing — that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel. 1 Always abounding in the work of the Lord. Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this.
The " work of the Lord" here mean* that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practise every Christian virtue, and to do all that they could do to further the gospel among men. t Forasmuch as ye know. Gr. KnoW' ing. You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true, t Your labour is not in vain. It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then. What you do for the honour of God will not only be attended with an approving conscience, and with happiness here, but wilf be met with the glorious and eternal rewards of heaven, t I'^ i^^^ Lord. This probably means, * Your labour or work in the Lord, i.e. in the cause of the Lord, will not l)e in vain.' And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stinrHJiate us to great and self-denying eflorts in honour of Him who has revealed that doctrine, and who purposes graciously to reward up there. Other men are influenced and excited to great etTorts by the hope of honour, pleasure, or wealth. Christians should be excited to toil and selfdenial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.
Thus closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other men. Bui his death is a sleep — a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter day. ver. 6. He has the assurance that his Saviour rose, and that hia people shall therefort also rise. ver.
OW concerning the collection for the saints, as * I have given order to the churches of Galatia, even so do ye.
12 — 20. He encounters peril, and privation, and persecution; he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with men who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake, but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory, ver. 29 — 32. He may be poor, unhonoured, and apparently without an earthly friend or protector, but his Saviour and Redeemer reigns, ver. 25. He may be opposed by wicked men, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued. ver. 26, 27. He will himself die, and sleep in his grave, but he shall live again, ver. 22, 23. He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay, ver. 42, 43. And he will be brought under the power of death, but death shall be robbed of its honours, and despoiled of its triumph. Its sting from the saint is taken away, and it is changed to a blessing. It is now not the dreaded monster, the king of terrors; it is a friend that i',omes to remove him from a world of foil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body: it is a place of vest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning. He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chilliness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality, ver. 55 — 57. And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come. ver. 58. No other system of religion has any such hopes as this; no other system does any thing to dispel the gloom, or drive away the horrors of the grave How foolish is the man who rejects the gospel — the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute. And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is " without a Father and without a God;" that the grave terminates the career of man for ever; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all men, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustjiin the soul in the temptations and trials of life, and in the gloom and agony of death!
The doctrinal part of this epistle was closed at the end of the fifteenth chapter. See the Introduction. Before closing the epistle, Paul adverts to some subjects of a miscellaneous nature, and particularly to the subject of a collection for the poor and persecuted Christians in Judea, on which his heart was much set, and to which he several times adverts in liis epistles.?ce Note on ver. 1. This subject he h vd suggested to them whon he was with them, and they had expiessed, son\e tine before, the utmost readiness to mate the collection, and Paul had cominen led their readiness when he was nrgu g the same subject in Macedonia. S< e ti Cor. ix. It is evident, however, tha' for some cause, perhaps owing to tbe di « is'ons and contentions in the church tl is collection had not jet been mat Paul, therefore, calls their attei tion lO it, and urges them to make it, an.l to 'or ward it either by him alone, or with otl eis, whom they might designate, t<» Ju ie^. ver. 1 — 4. In connexion with this, he expresses his ihtenti)n of coming to Corinth, and perhaps of passing the w (nier with them. He was then in Ephesus. He was expecting to go to Macedonia, probably on the business of the collection. He purposed ".lot to visit them on his way to Macedonia, but on 1 is return. He had former y intent led lo pass through Corinth on. his wav to Macedonia, and had perhaps given them.'uch an intimation of 1 is purpi'se. 2 iJor. i. 16, 17. But from Pome cause (si^e Notes on 2 Cor. i. 15—23), he U Us the Corinthians that he had abai doned the purpose of seeing them on the way to Macedonia, though he still intended to go to Mace.lonia, and >vould sec them on his retain, ver. 5 — ' '. At that time there was a state of things in Ephesus which required his presence. His labours were greatly biased; and, as a consequence which of'en attends the successful preaching of ihc gospel, there was much oj position. ] le had resolved, therefore, to remain in llphesus until Pentecost, vur. 8, 9. In the mean time, to show then\ his deep interest in them, he informed them tha Timothy was coming among them, foi \^hom he asked a kind and co-dial lecept ion, and assured them that he had endeavoured to persuade Apolloe to visit them, but was not able. ver. 10— 12. Paul then urges them to watch, and be firm, and live in love (ver. 13, 14); and then besought them to show particulai attention to the family of Stephanas, the first-fruits of
Ajhaia (ver. 1.% 16); and expresses hi < gratitude that Stephanas, and For* tu latus, and Achaicus had come to him at Ephesus. ver. 17, 18. 'J'hey were pn bably the persons by whom the Corin hians had sent their letter (ch. viii. 1), and by whom Paul sent this epistle. He then closes the whole epistle with Christian salutations; with an expression of regard in his own handwriting; with a solemn charge to love the Lord Jesus Christ, as the great thing to be done and with the assurance that, if not done, it would expose (he soul to a dreadful curse when the Lord should come; with an invocation of the grace of th i Lord Jesus to be with them; and w ith a tender exprestion of his own love t»» them all. ver. 19 — 24.
1. jYoiy concerning the collection for the saints. The use of the article here shows that he had mentioned it to them before, and that it was a subject which they w.'uld readily understand. It was not new to them, but it was needful only to i»ive some instructions in regard to the Tianncr in which it should be done, and not in regard to the occasion for the ollection, or the duty of making it. Accordingly, all his instructions relate simply to the manner in which the collevlion should be made. The word ren lered collection (xc>/ct) docs not occur anywhere else in the New Teslamen', and is not found in the classic writers. It is from ^'iyoi, to collect, and, vndoubtedly, here refers to a contribution, or collection of money for a charitable purpose. 'J'he word saints (ayUvc) he.e refers, doubtless, to Christians; to the persecuted Christians in Judea. There were many there; and they were generally poor, and exposed to various trials. In regard to the meaning of this word, and the circumstances and «»ccasion of this collection, see Notes on Rom. xv. 25, 26. ^ As ] have given oider {inia^zL). As I have directed, enjcined, commanded, arranged. It does not mean that he had assumed the aithority to tax them, or that he had commanded them lo make a collection, but that he had left directions as to the best manner and lime in
2" Upon the first •rf«T/ of the week let every one of you lay which it should be done. The collection was voluntary and cheerful in all the churches (Rom. xv. 26, 27. 2 Cor. ix. 2); and Paul did not assume authority to impose it on them as a tax. Nor was it necessary. Self-denial and liberality were among the distinguishing virtues of the early Christians; and to be a Christian then implied that a man would freely impart of his property to aid the poor and the needy. The order related solely to the manner of making the ollection; and as Paul had suggested one mode to the churches in Galatia, he recommended ihe same now to the Corinthians. ^ To the churches of Galatia. Galatia was a pruvinre in Asia Minor. On its situation, see Note, Acts xvi. 6. There were evidently several churches planted in that region. See Gal. i. 2. At what time he gave this order to the churches there is not mentioned; though it was doubtless on occasion of a visit to the churches there. See Acts xvi. 6.
2. Upon the first day of the week. Greek, " On one of the Sabbaths." The Jews, however, used the word Sabbath to denote the week; the period of seven days. Matt, xxviii. 1. Mark xvi. 9. Luke xviii. 12; xxiv. 1. John xx. 1. 19. Comp. Lev. xxiii. 15. Deut. xvi. 9. It is universally agreed that this here denotes the first day of the week, or the Lord's-day. T[ Let every one of you. Let the collection be universal. Let each one esteem it his duty and his privilege to give to this object. It was not to be confined to the rich only, but was the common duty of all. The poor, as well as the rich, were expected to contribute according to their ability. ^ Lay by him in store (^-g' wurf tl^'rrce ^i)a-u.vei^cev). Let him lay up at home, treasuring up as he has been prospered. The Greek phrase, " by himself," means, probably, the same as at home. Let him set it apart; let him designate a certain portion; letbim do by him in store, as God hath prospered him, that there be no gatherings when I come.
this by himself, when he is at home, when he can calmly look at the evidence of his prosperity. Let him do it not under the influence of pathetic appeals, or for the sake of display when he is with others; but let him do it as a matter of principle, and when he is by himself. The phrase in Greek, " treasuring up,"'may mean that each one was to put the part which he had designated into the common treasury. This interpretation seems to be demanded by the latter part of the verse. They were to lay it by, and to put it into the common treasury, that there might be no trouble of collecting when he should come. Or it may, perhaps, mean that they were individually to treasure it up, having designated in their own mind the sum which they could give, and have it in readiness when he should come. This was evidently to be done not on one Sabbath only, but was to be done on each Lord'sday until he should come. ^ As God hath prospered him. The word " GoJ" is not in the original, but it is evidently understood, and necessary to the sense. The word rendered " hath prospered'* ((•joJZrai) means, properly, to set forward on one's way; to prosper one's journey; and then to prosper, or be prospered. This is the rule which Paul lays down here to guide the Christiana at Corinth in giving alms, — a rule that is as applicable now, and as valuable now, as it was then. ^ That there be no gatherinors when I come. No collections {K'^yi-ju, ver. 1). The apostle means that there should be no trouble in collecting the small sums; that it should all be prepared; that each one might have laid by what he could give; and that all might be ready to be handed over to him, or to whomsoever they might choose to send with it to Jerusalem, ver. 3. — In view of this important verse, we may remark, (1.) That there is here clear proof that the first day of
3 And when I come, whomsoever " ye shall approve by your
the week was observed by the church at Corinth as holy time. If it was not, there can have been no propriety in selecting that day in preference to any other in which to make the collection. It was the day which was set apart to the duties of religion, and therefore an appropriate day for the exercise of charity and the bestow ment of alms. There can have been no reason why this day should have been designated except that it was a day set apart to religion, and therefore deemed a proper day for the exercise of benevolence towards others. (2.) This order extended also to the churches in Galatia, proving also that the first day of the week was observed by them, and was regarded as a day proper for the exercise of charity towards the poor and the afflicted. And if the first day of the week was observed, by apostolic authority, in those churches, it is morally certain that it was observed by others. This consideration, therefore, demonstrates that it was the custom to observe this day, and that it was observed by the authority of the early founders of Christianity. (3.) Paul intended that they should be systematic in their giving, and that they should give from principle, and not merely under the impulse of feeling. (4.) Paul designed that the habit of doing good with their money should be constant. He, therefore, directed that it should be on the return of each Lord's-day, and that the subject should be constantly before their minds. (5.) It was evident that Paul in this way would obtain m(yre for his object than he would if he waited that they should give all at once. He therefore directed them honestly to lay by each week what they could then give, and to regard it as a sacretl treasure. How much would the amount of charities in the Christian churches be swelled if this were the practice now, and if a// Christians would lay by in store each week what they could then devote to sacred purposes.
letters, them will I send to bring your Miberality unto Jerusalem.
(6.) The true rule of giving is, * as the Lord has prospered us.' If he has prospered us, we owe it to him as a debt of gratitude. And according to our prosperity and success, we should honestly devote our property to God. (7.) It is right and proper to lay by of our wealth for the purposes of benevolence on the Sabbath-day. It is right to do good thei\ (Matt. xii. 12); and one of the appropriate exercises of religion is to look at the evidence of our prosperity with a view to know what we may be permitted to give to advance the kingdom of the Lord Jr.us. (8.) If every Christian would honestly do this every week, it would do much to keep down the s^'iii.ofworldliness that now prevails everywhere in the Christian church, and if every Christian would conscientiously follow the direction of Paul here, there would be no want of funds for any well-directed plan for the conversion of the world.
3. Whomsoever ye shall approve by your letters. There has been great variety of opinion in regard to the proper construction of this verse. Macknight supposes that the " letters" here referred to were not letters either to or from the apostle, but letters signed and sent by the church at Corinth, designating their appointment and their authority. With this interpretation Doddridge coincides; and this is required by the usual pointing of the Greek text, where the comma is inserted after the word letters, as in our translation. But a different inter« pretation has been proposed by inserting the comma after ihe word " aj)prove," so that it shall read, ' Whom you approve, or designate, them I will send with letters to convey your charity to Jerusalem.' This is followed by Griosbach, Locke, Kosentniillcr, Bloomfiekl, Beza, Hanmiond, Grotius, Whitby, &c. Certainly this accords better with the design of the passage. For it is evident (see ver.4) that, thouj^h Paul was willing to go, yet he was not expectiug to go.