Arguments to prove the A. M. 4060. A. U. C. 809. Anno Imp. Neronis Cas. 3. Christ, we are of all men most | Christ shall all be made alive. 20 But now is Christ risen from the dead, and become the first-fruits of them that slept. 21 For since by man came death, by man came also the resurrection of the dead. 23 But every man in his own order: Christ the first-fruits; afterward they that are Christ's, at his coming. A. M. 40€0. 24 Then cometh the end, when he shall have delivered up the kingdom to God, even f 22 For as in Adam all die, even so in the Father; when he shall have put down all 1 Pet. i. 3. Acts xxvi. 23. Ver. 23. Col. i. 18. Rev. i. 5. Rom. v. 12, 17. their faith had not reason and truth for its object. Their bodies are dissolved in the earth, finally decomposed and destroyed, notwithstanding the promise of Christ to such, that he would raise them up at the last day. See John v. 25, 28, 29; xi. 25, 26, &c. Verse 19. If in this life only we have hope] It would be better to translate and point this verse as follows: And, if in this life we have hoped in Christ only, we ere more to be pitied than all men. If, in this life, we have no other hope and confidence but in Christ (and if he be still dead, and not yet risen), we are more to be pitied than any other men; we are sadly deceived; we have denied ourselves, and been denied by others; have mortified ourselves, and been persecuted by our fellow-creatures on account of our belief and hope in One who is not existing, and therefore can neither succour us here, nor reward us hereafter. Bishop Pearce d John xi. 25. Rom. vi. 23. ——e Ver. 20. 1 Thess. iv. 15, 16, 17.———— Dan. vii. 14, 27. ground, are the subject of the apostle's reasoning here; and for the explanation of the transgression of Adam, and the redemption by Christ, see the notes on Rom. v. 10, &c. Verse 23. But every man in his own order] The apostle mentions three orders here: 1. Christ, who rose from the dead by his own power. 2. Them that are Christ's; all his apostles, martyrs, confessors, and faithful followers. 3. Then cometh the end, when the whole mass shall be raised. Whether this order be exactly what the apostle intends, I shall not assert. Of the first, Christ's own resurrection, there can be no question. The second, the resurrection of his followers, before that of the common dead, is thought by some very reasonable. "They had here a resurrection from a death of sin to a life of righteousness, which the others had not, because they would not be saved in Christ's way. That they should have the privilege of being raised first, to behold the astonishing changes and revolutions which shall then take place, Verse 20. But now is Christ risen] On the con- has nothing in it contrary to propriety and fitness ;" trary, Christ is raised from the dead, and is become but it seems contrary to ver. 52, in which all the dead the first-fruits of them that slept. His resurrection are said to rise in a moment, in the twinkling of an Las been demonstrated, and our resurrection neceseye. "And, thirdly, that all the other mass of mansaray follows; as sure as the first-fruits are the proof kind should be raised last, just to come forward and that there is a harvest, so surely the resurrection of receive their doom, is equally reasonable:" but it is Christ is a proof of ours. The Judaizing teacher at apparently inconsistent with the manner in which Corinth would feel the force of this observation much God chooses to act; see ver. 53. Some think that by sooner than we can, who are not much acquainted them that are Christ's at his coming, "we are to underwith Jewish customs. "Although," says Dr. Light- stand Christ's coming to reign on earth a thousand foot, "the resurrection of Christ, compared with years with his saints, previously to the general judgsome first-fruits, has very good harmony with them; ment;" but I must confess I find nothing in the yet especially it agrees with the offering of the sheaf, sacred writings distinctly enough marked to support commonly called ny omer, not only as the thing this opinion of the Millennium, or thousand years' itself, but also as to the circumstances of the time. reign; nor can I conceive any important end that can For first there was the passover, and the day follow-be answered by this procedure. ing was a sabbatic day, and on the day following that We should be very cautious how we make a the first-fruits were offered. So Christ, our passover, figurative expression, used in the most figurative book was crucified: the day following his crucifixion was in the Bible, the foundation of a very important the sabbath, and the day following that, He, the first-literal system that is to occupy a measure of the faith, fruits of them that slept, rose again. All who died and no small portion of the hope, of Christians. The before Christ, and were raised again to life, died after- strange conjectures formed on this very uncertain wards; but Christ is the first-fruits of all who shall basis have not been very creditable either to reason be raised from the dead to die no more." or religion. Verse 21. For since by man came death] Mortality came by Adam, immortality by Christ; so sure as all have been subjected to natural death by Adam, so sure shall all be raised again by Christ Jesus. Mortality and immortality, on a general Verse 24. When he shall have delivered up the kingdom] The mediatorial kingdom, which comprehends all the displays of his grace in saving sinners, and all his spiritual influence in governing the church. All rule, and all authority and power.] Apxn- Arguments to prove the A. M. 4060. Anno Imp. Neronis Cæs. 3. his feet. b rule, power. and all authority and under him, it is manifest that 25 For he must reign till he hath put all enemies under A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Nero nis Cæs. 3. be subdued unto him, then shall the Son 26 The last enemy that shall be destroyed also himself be subject unto him that put is death. εξουσίαν και δυναμιν. As the apostle is here speaking of the end of the present system of the world, the rule, authority, and power, may refer to all earthly governments, emperors, kings, princes, &c.; though angels, principalities, and powers, and the rulers of the darkness of this world, and all spiritual wickedness in high places, may be also intended. Our Lord Jesus is represented here as administering the concerns of the kingdom of grace in this lower world during the time that this divine economy lasts; and when the end-the time determined by the wisdom of God, comes, then, as there is no longer any need of this administration, the kingdom is delivered up unto the Father: an allusion to the case of Roman viceroys or governors of provinces, who, when their administration was ended, delivered up their kingdom or government into the hands of the emperor. The apostle may refer, also, to an opinion of the ancient Jews, that there should be ten kings who should have the supreme government of the whole world: the first and last of which should be GoD himself; but the ninth should be the Messiah; after whose empire the kingdom should be delivered up into the hands of God for ever. See the place in Schoettgen on this verse, and on Luke i. 33. Verse 25. For he must reign, &c.] This is according to the promise, Ps. cx. 1: "The Lord said unto my Lord, Sit thou at my right hand, until I make thine enemies thy footstool." Therefore the kingdom cannot be given up till all rule and government be cast down. So that while the world lasts, Jesus, as the Messiah and Mediator, must reign; and all human beings are properly his subjects, are under his government, and are accountable to him. Verse 26. The last enemy] Death, shall be destroyed; Karapуurai, shall be counter-worked, subverted, and finally overturned. But death cannot be destroyed by there being simply no farther death; death can only be destroyed and annihilated by a general resurrection; if there be no general resurrection, it is most evident that death will still retain his empire. Therefore, the fact that death shall be destroyed assures the fact that there shall be a general resurrection; and this is a proof, also, that after the resurrection there shall be no more death. Verse 27. For he hath put all things under his feet.] The Father hath put all things under the feet of Christ according to the prophecy, Ps. ex. all things under him, that God may be all in all. 29 Else what shall they do which are bap c Ps. viii. 6. Matt. xxviii, 18. Hebr. ii. 8. 1 Pet. iii. 22. d Phil. iii. 21. e Ch. iii. 23. xi. 3. He is excepted] i. e. The Father, who hath put all things under him, the Son. This observation seems to be introduced by the apostle to show that he does not mean that the divine nature shall be subjected to the human nature. Christ, as Messiah, and Mediator between God and man, must ever be considered inferior to the Father: and his human nature, however dignified in consequence of its union with the divine nature, must ever be inferior to God. The whole of this verse should be read in a parenthesis. Verse 28. The Son also himself be subject] When the administration of the kingdom of grace is finally closed; when there shall be no longer any state of probation, and consequently no longer need of a distinction between the kingdom of grace and the kingdom of glory; then the Son, as being man and Messiah, shall cease to exercise any distinct dominion; and God be all in all: there remaining no longer any distinction in the persons of the glorious Trinity, as acting any distinct or separate parts in either the kingdom of grace, or the kingdom of glory; and so the one infinite essence shall appear undivided and eternal. And yet, as there appears to be a personality essentially in the Infinite Godhead, that personality must exist eternally; but how this shall be we can neither tell nor know till that time comes in which we shall SEE HIM AS HE IS. 1 John iii. 2. Verse 29. Else what shall they do which are baptized for the dead] This is certainly the most difficult verse in the New Testament; for, notwithstanding the greatest and wisest men have laboured to explain it, there are to this day nearly as many different interpretations of it as there are interpreters. I shall not employ my time, nor that of my reader, with a vast number of discordant and conflicting opinions; I shall make a few remarks: 1. The doctrine of the resurrection of our Lord was a grand doctrine among the apostles; they considered and preached this as the demonstration of the truth of the gospel. 2. The multitudes who embraced Christianity became converts on the evidence of this resurrection. 3. This resurrection was considered the pledge and proof of the resurrection of all believers in Christ to the possession of the same glory into which he had entered. 4. The baptism which they received they considered as an emblem of their natural death and resurrection. This doctrine St. Paul most pointedly preaches, Rom. vi. 3, 4, 5: Know ye not that so many of us as were baptized into Jesus Christ, were baptized into his death? Therefore we are buried with him by baptism | into death; that like as Christ was raised up from the dead, even so we also should walk in newness of life: for, if we have been planted together in the likeness of his death, we shall be also in his resurrection. 5. It is evident from this that all who died in the faith of Christ died in the faith of the resurrection; and therefore cheerfully gave up their lives to death, as they took joyfully the spoiling of their goods, knowing in themselves that they had in heaven a better and an enduring substance, Hebr. x. 34. 6. As is the body, so are the members; those who were properly instructed, and embraced Christianity, believed that, as all who had died in the faith of Christ should rise agrin, so they were baptized in the same faith. 7. As so many of the primitive followers of Christ sealed the truth with their blood, and Satan and his followers continued unchanged, every man who took on him the profession of Christianity, which was done by receiving baptism, considered himself as exporing his life to the most imminent hazard, and offering his life with those who had already offered and had down theirs. 8. He was therefore baptized in reference to this martyrdom ; and, having a regard to those dead, he cheerfully received baptism that, whether he were taken off by a natural or violent death, he might be raised in the likeness of Jesus Christ's resurrection, and that of his illustrious martrs. 9. As martyrdom and baptism were thus so closely and intimately connected, ẞanтiliodai, to be beplized, was used to express being put to a violent death by the hands of persecutors. So Matt. xx. 22, 23: "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? &c." (can ye go through my sufferings?) "They say unto him, We are able. He saith unto them, Ye shall indeed drink of my cup" (ye shall bear your part of the fictions of the gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall fer martyrdom). See also Mark x. 38. So Luke Ti 50: “I have a baptism to be baptized with ; and Low am I straitened till it be accomplished ! That | À, I must die a violent death for the salvation of men. 1. The sum of the apostle's meaning appears to be this: If there be no resurrection of the dead, those who, in becoming Christians, expose themselves to all manner of privations, crosses, severe sufferings, and a violent death, can have no compensation, nor any motive sufficient to induce them to expose themselves to such miseries. But as they receive baptism as an emblem of death, in voluntarily going under the water, so they receive it as an emblem of the resur b resurrection of the dead. 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. e d 32 If, after the manner of A. M. 4060. A. D. 56. A. U. C. 809. Anno Imp. Nero nis Cæs. 3. men, I have fought with beasts at Ephesus, 11. xi. 23.12 Cor. i. 8. e Or, to speak after the manner of men. rection unto eternal life, in coming up out of the water; thus they are baptized for the dead, in perfect faith of the resurrection. The three following verses seem to confirm this sense. Verse 30. And why stand we in jeopardy every hour?] Is there any reason why we should voluntarily submit to so many sufferings, and every hour be in danger of losing our lives, if the dead rise not? On the conviction of the possibility and certainty of the resurrection, we are thus baptized for the dead. We have counted the cost, despise sufferings, and exult at the prospect of death, because we know we shall have a resurrection unto eternal life. Verse 31. I protest by your rejoicing] Nn T ὑμετεραν καυχησιν By your exultation or boasting. Dr. Lightfoot understands this of "the boasting of the Corinthians against the apostle; that he considered himself continually trampled on by them; rejected and exposed to infamy and contempt; but that he took this as a part of the reproach of Christ; and was happy in the prospect of death and a glorious resurrection, when all those troubles and wrongs would terminate for ever." Instead of peтeρav, YOUR exultation or boasting, peтepar, our exultation, is the reading of the Codex Alexandrinus, and several others; with the Ethiopic, Origen, and Theophylact. This will lead to an easier sense: I declare by the exultation which I have in Christ Jesus, as having died for my offences, and risen again for my justification, that I neither fear sufferings nor death; and am daily ready to be offered up, and feel myself continually exposed to death. But the common reading is probably to be preferred; for your glorying is the same as glorying on your account: I profess by the glorying or exultation which I have on account of your salvation, that I anticipate with pleasure the end of my earthly race. 66 I die daily.] A form of speech for, I am continually exposed to death. The following passages will illustrate this. So Philo, page 990. Flaccus, who was in continual fear of death, says: kaľ ikaστην ἡμέραν, μαλλον δε ώραν, προαποθνήσκω, πολλους θανατους ὑπομένων ανθ' ένος του τελευταίου· Every day, rather every hour, I anticipate death; enduring many deaths before that last one comes." So Libanius, speaking of his own miseries and those of the people of Antioch, Epist. 1320, page 615, says: TL ZwVTEC TeOvŋkaμɛv “Though living, we are dead.” Livy has a similar form of expression to signify continual danger, xxix. 17: Quotidie capitur urbs nostra, quotidie diripitur. "Daily is our city taken, daily is it pillaged." Verse 32. If, after the manner of men, &c.] Much Exhortations founded on A. M. 4060. A. U. C. 809. Anno Imp. Neronis Cæs. 3. I. CORINTHIANS. manners. the foregoing arguments. what advantageth it me, if the communications corrupt good dead rise not? a let us eat and drink; for to-morrow we die. 33 Be not deceived: evil learned criticism has been employed on this verse, to ascertain whether it is to be understood literally or metaphorically. Does the apostle mean to say that he had literally fought with wild beasts at Ephesus? or, that he had met with brutish, savage men, from whom he was in danger of his life? That St. Paul did not fight with wild beasts at Ephesus, may be argued, 1. From his own silence on this subject, when enumerating his various sufferings, 2 Cor. xi. 23, &c. 2. From the silence of his historian, Luke, who, in the acts of this apostle, gives no intimation of this kind; and it certainly was too remarkable a circumstance to be passed over, either by Paul in the catalogue of his own sufferings, or by Luke in his history. 3. From similar modes of speech, which are employed metaphorically, and are so understood. 4. From the improbability that a Roman citizen, as Paul was, should be condemned to such a punishment, when in other cases, by pleading his privilege, he was exempted from being scourged, &c. And, 5. | From the positive testimony of Tertullian and Chrysostom, who deny the literal interpretation. On the other hand, it is strongly argued that the apostle is to be literally understood; and that he did, at some particular time, contend with wild beasts at Ephesus, from which he was miraculously delivered. 1. That the phrase катα аvēрwπоv signifies as men used to do, and never means according to the manner of men, as implying their purposes, or, to use their forms of speech, &c. 2. From the circumstances of the case in Ephesus usually referred to, viz. the insurrection by Demetrius and his fellow-craftsmen; where, though Paul would have been in danger had he gone into the theatre, he was in little or none, as he did not adventure himself. 3. From his having endured much greater conflicts at Lystra and at Philippi than at Ephesus, at the former of which he was stoned to death, and again miraculously raised to life see the notes on Acts xiv. 19, &c. And yet he calls not those greater dangers by this name. 4. That it cannot refer to the insurrection of Demetrius and his fellows, for St. Paul had no contention with them, and was scarcely in any danger, though Gaius and Aristarchus were: see the whole of Acts xix. And, 5. As we do not read of any other imminent danger to which he was exposed at Ephesus, and that already mentioned is not sufficient to justify the expression, I have fought with beasts at Ephesus, there fore we must conclude that he was at some time, not directly mentioned by his historian or himself, actually exposed to wild beasts at Ephesus. 6. That this is the case that he refers to, 2 Cor. i. 8, 9, 10: For we would not, brethren, have you ignorant of our trouble which came to us in Asia, that we were pressed C 34 Awake to righteousness, d and sin not; for some have Rom. xiii. 11. Eph. v. 14. A. M. 4060. A. D. 56. A. U. C. 809 Anno Imp. Ner nis Cas. 3. d 1 Thess. iv. 5. おり out of measure, above strength, кað” vñερßоλŋy eßaрnOnμev VTEρ dvvajuv, insomuch that we despaired even of life. But we had the sentence of death in ourselves that we should not trust in ourselves, but in G which raiseth the dead; who delivered us from great a death: for these expressions refer to some excessive and unprecedented danger, from which nothing less than a miraculous interference could have saved him; and that it might have been an actual exposure to wild beasts, or any other danger equally great, or even greater. What advantageth it me, if the dead rise not?] 1 believe the common method of pointing this verse is erroneous; I propose to read it thus: If, after the manner of men, I have fought with beasts at Ephesus. what doth it advantage me? If the dead rise not, let us eat and drink, for to-morrow we die. What the apostle says here is a regular and legiti mate conclusion from the doctrine, that there is no resurrection: For if there be no resurrection, then there can be no judgment-no future state of reward: and punishments; why, therefore, should we bea crosses, and keep ourselves under continual disci pline? Let us eat and drink, take all the pleasure we can, for to-morrow we die; and there is an enz of us for ever. The words, Let us eat and drink, for to-morrow we die, are taken from Isai. xxii. 13, as they stand now in the Septuagint; and are a pretty smooth proverbial saying, which might be paralleled from the writings of several epicurean heathens. φαγωμεν και πιωμεν αυριον γαρ αποθνησκομεν. Της words of Isaiah are box akol ve shutho, ki machar namuth: “In eating and drinking, for to-morrow we die ;" i. e. Let us spend our time in eating and drinking, &c. See a similar speech by Trimalchio in Petronius Arbiter, Satiric. cap. xxxvii: Heu, heu nos miseros! quam totus homuncio nil est! Sic erimus cuncti, postquam nos auferet orcus. Ergo vivamus, dum licet esse bene. Alas! alas! what wretches we are! all mankind are a worthless pack: thus shall we all be, after death hath taken us away. Therefore, while we may, let us enjoy life. Verse 33. Be not deceived] Do not impose on yourselves, and permit not others to do it. Evil communications corrupt good manners.] There are many sayings like this among the Greek poets: but this of the apostle, and which according to the best MSS. makes an Iambic verse, is generally supposed to have been taken from Menander's lost comedy of Thais. Φθείρουσιν ήθη χρησθ' όμιλίαι κακαι There is a proverb much like this among the rabbins: תרי אודי יבישי וחד רטיבא איקדן יבישי לרטיבא present and the future body. that which thou sowest is not quickened, A. M. 4060. A. D. 56. 37 And that which thou sowest, thou sowest not that body that shall be, b Ezek. xxxvii. 3.- c John xii. 24. To have an ignorance of God-a sort of substantial darkness, that prevents the light of God from penetrating the soul, is a worse state than to be simply in the dark, or without the divine knowledge. The "There were two dry logs of wood, and one green log; but the dry logs burnt up the green log." There is no difficulty in this saying; he who frequeats the company of bad or corrupt men will soon be as they are. He may be sound in the faith, and are the life and power of godliness, and at first fquent their company only for the sake of their sing conversation, or their literary accomplish-It is very likely that the apostle, by ris, some, some Verse 35. But some man will say] Aa εpri Tic. ents: and he may think his faith proof against the afdelity; but he will soon find, by means of heir glozing specches, his faith weakened; and when once he gets under the empire of doubt, unbeEf will soon prevail; his bad company will corrupt by morals; and the two dry logs will soon burn apostle probably speaks of those who were once enlightened, had once good morals, but were corrupted by bad company. It was to their shame or reproach that they had left the good way, and were now posting down to the chambers of death. the green one. up The same sentiment in nearly the same words is ferd in several of the Greek writers; Eschylus, Sept. Theb. ver. 605 : Εν παντί πράγει δ' εσθ ̓ ὁμιλιας κακης κακίαν ουδεν “ In every matter there is nothing cre deleterious than evil communication.”—Diodors Neulus, lib. xvi. cap. 54: Tai Tovnpai λικες διέφθειρε τα ήθη των ανθρωπων evil communications he corrupted the morals of "With these Ταύτα μεν ούτως ισθι· κακοισι δε μη προσομιλεί Και μετα τοισιν πινε και εσθιε, και μετα τοισιν one, some man, means particularly the false apostle, or teacher at Corinth, who was chief in the opposition to the pure doctrine of the gospel, and to whom, in this covert way, he often refers. The second part of the apostle's discourse begins at this verse. What shall be the nature of the resurrection body? 1. The question is stated, ver. 35. 2. It is answered: first, by a similitude, ver. 36–38; secondly, by an application, ver. 39-41; and thirdly, by explication, ver. 42—50. Verse 36. Thou fool] Appov. If this be addressed, out-liar propriety in it; as this man seems to have magas it probably is, to the false apostle, there is a pecunified his own wisdom, and set it up against both God and man; and none but a fool could act so. At the same time, it is folly in any to assert the impossibility of a thing because he cannot comprehend it. Theogn. Sent., ver. 31-36. Know this: Thou must not keep company with the wicked, but converse always with good men. With such eat, drink, and associate. Please those who have the greatest virtue. From good men thou mayest learn good things; but if thou keep company with the wicked, thou wilt lose even the intelligence which thou now possessest.' Verse 34. Awake to righteousness] Shake off your Amber; awake fully, thoroughly, dikawe, as ye t to do: so the word should be rendered; not ue to righteousness. Be in earnest; do not trifle h God, your souls, and eternity. Sin not] For this will lead to the destruction of body and soul. Life is but a moment; impose it. Heaven has blessings without end. Some have not the knowledge of God] The original very emphatic: αγνωσίαν γαρ θεου τινες εχουσι, home have an ignorance of God; they do not acknowWe God. They have what is their bane; and they are not what would be their happiness and glory. That which thou sowest is not quickened, except it die] I have shown the propriety of this simile of the apostle in the note on John xii. 24, to which I must refer the reader. A grain of wheat, &c., is composed of the body or lobes, and the germ. The latter forms an inconsiderable part of the mass of the grain; the body, lobes, or farinaceous part, forms nearly the whole. This body dies-becomes decomposed, and forms a fine earth, from which the germ derives its first nourishment; by the nourishment thus derived the germ is quickened, receives its first vegetable life, and through this means is rendered capable of deriving the rest of its nourishment and support from the grosser earth in which the grain was deposited. Whether the apostle would intimate here that there is a certain germ in the present body, which shall become the seed of the resurrection body, this is not the place to inquire; and on this point I can with pleasure refer to Mr. Drew's work on the "Resurrection of the Human Body;" where this subject, as well as every other subject connected with this momentous question, is considered in a very luminous and cogently argumentative point of view. Verse 37. Thou sowest not that body that shall be] This is decomposed, and becomes the means of |