Bible Commentaries

I make known (γνωριζω — gnōrizō). See note on 1 Corinthians 12:3 for this common verb. As if in reproach.

The gospel which I preached unto you (το ευαγγελιον ο ευηγγελισαμην υμιν — to euaggelion ho euēggelisamēn humin). Cognate accusative, “the gospel which I gospelized unto you.” Note augment η — ē after ευ — eu̇ like compound verb with preposition. Note repetition of relative (ο εν ωι δι ου — hoclass="normal greek">τινι — en hōiκαι — di hou and tini like relative) without kai (and), asyndeton.

In what words I preached it unto you (τινι λογοι ευηγγελισαμην υμιν — tini logoi euēggelisamēn humin). Almost certainly τις — tis (τινι λογοι — tini logoi locative or instrumental, in or with) here is used like the relative ος — hos as is common in papyri (Moulton, Prolegomena, p. 93f.; Robertson, Grammar, p. 737f.). Even so it is not clear whether the clause depends on γνωριζω — gnōrizō like the other relatives, but most likely so.

If we hold it fast (ει κατεχετε — ei katechete). Condition of first class. Paul assumes that they are holding it fast.

Except ye believed in vain (εκτος ει μη εικηι επιστευσατε — ektos ei mē eikēi episteusate). For εκτος ει μη — ektos ei mē see note on 1 Corinthians 14:5. Condition of first class, unless in fact ye did believe to no purpose (εικηι — eikēi old adverb, only in Paul in N.T.). Paul holds this peril over them in their temptation to deny the resurrection.

First of all (εν πρωτοις — en prōtois). Among first things. In primis. Not to time, but to importance.

Which I also received (ο και παρελαβον — ho kai parelabon). Direct revelation claimed as about the institution of the Lord‘s Supper (1 Corinthians 11:23) and same verbs used (παρεδωκα παρελαβον — paredōkaαπετανεν — parelabon). Four items given by Paul in explaining “the gospel” which Paul preached. Stanley calls it (1 Corinthians 15:1-11) the creed of the early disciples, but “rather a sample of the exact form of the apostle‘s early teaching, than a profession of faith on the part of converts” (Vincent). The four items are presented by four verbs (died, εταπη — apethanen was buried, εγηγερται — etaphē hath been raised, ωπτη — egēgertai appeared, Χριστος απετανεν — ōphthē).

Christ died (υπερ των αμαρτιων ημων — Christos apethanen). Historical fact and crucial event.

For our sins (υπερ — huper tōn hamartiōn hēmōn). περι — Huper means literally over, in behalf, even instead of (Galatians 3:13), where used of persons. But here much in the sense of περι αμαρτιων υπερ αδικων — peri (Galatians 1:14) as is common in Koiné. In 1 Peter 3:18 we have κατα τας γραπας — peri hamartiōnclass="translit"> huper adikōn

According to the Scriptures (kata tas graphas). As Jesus showed (Luke 22:37; Luke 24:25) and as Peter pointed out (Acts 2:25-27, Acts 2:35) and as Paul had done (Acts 13:24.; Acts 17:3). Cf. Romans 1:2.

And that he was buried (και οτι εταπη — kai hoti etaphē). Note οτι — hoti repeated before each of the four verbs as a separate item. Second aorist passive indicative of ταπτω — thaptō old verb, to bury. This item is an important detail as the Gospels show.

And that he hath been raised (και οτι εγηγερται — kai hoti egēgertai). Perfect passive indicative, not ηγερτη — ēgerthē like rose of the King James‘ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen.

On the third day (τηι ημεραι τηι τριτηι — tēi hēmerāi tēi tritēi). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ‘s resurrection. We have it in Peter‘s speech (Acts 10:40) and Jesus points it out as part of prophecy (Luke 24:46). The other expression occasionally found “after three days” (Mark 10:34) is merely free vernacular for the same idea and not even Matthew 12:40 disturbs it. See Luke 24:1 for record of the empty tomb on the first day of the week (the third day).

And that he appeared to Cephas (και οτι ωπτη Κηπαι — kai hoti ōphthē Kēphāi). First aorist passive indicative of the defective verb οραω — horaō to see. Paul means not a mere “vision,” but actual appearance. John uses επανερωτη — ephanerōthē (John 21:14) from πανεροω — phaneroō to make manifest, of Christ‘s appearance to the seven by the Sea of Galilee. Peter was listed first (πρωτος — prōtos) among the Apostles (Matthew 10:2). Jesus had sent a special message to him (Mark 16:7) after his resurrection. This special appearance to Peter is made the determining factor in the joyful faith of the disciples (Luke 24:34), though mentioned incidentally here. Paul had told all these four facts to the Corinthians in his preaching. He gives further proof of the fact of Christ‘s resurrection. There are ten appearances given besides the one to Paul. Nine are in the Gospels (Mary Magdalene in John and Mark, the other women in Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and I Corinthians, the ten apostles and others in Luke and John and Mark, the eleven and others in John, the seven by the sea in John, to over five hundred in Galilee in Matthew and Paul and Mark, to the apostles in Jerusalem in Luke and Mark and Acts and I Corinthians) and one in I Corinthians above (to James). It will be seen that Paul mentions only five of the ten, one, that to James, not given elsewhere. What he gives is conclusive evidence of the fact, particularly when Revelation-enforced by his own experience (the sixth appearance mentioned by Paul). The way to prove this great fact is to start with Paul‘s own witness given in this undoubted Epistle. The natural way to understand Paul‘s adverbs of time here is chronological: then (ειτα — eita), then (επειτα — epeita), then (επειτα — epeita), then (ειτα — eita), last of all (εσχατον παντων — eschaton pantōn).

To the twelve (τοις δωδεκα — tois dōdeka). The technical name. Only ten were present, for Judas was dead and Thomas was absent (John 20:24).

To above five hundred brethren at once (επανω πεντακοσιοις αδελποις επαπαχ — epanō pentakosiois adelphois ephapax). Επανω — Epanō here is just an adverb with no effect on the case. As a preposition with the ablative see Matthew 5:14. This incident is the one described in Matthew 28:16 the prearranged meeting on the mountain in Galilee. The strength of this witness lies in the fact that the majority (οι πλειους — hoi pleious) of them were still living when Paul wrote this Epistle, say spring of a.d. 54 or 55, not over 25 years after Christ‘s resurrection.

To James (Ιακωβωι — Iakōbōi). The brother of the Lord. This fact explains the presence of the brothers of Jesus in the upper room (Acts 1:14).

To all the apostles (τοις αποστολοις πασιν — tois apostolois pasin). The Ascension of Christ from Olivet.

As unto one born out of due time (ωσπερει τωι εκτρωματι — hōsperei tōi ektrōmati). Literally, as to the miscarriage (or untimely birth). Word first occurs in Aristotle for abortion or miscarriage and occurs in lxx (Numbers 12:12; Job 3:16) and papyri (for miscarriage by accident). The verb τιτρωσκω — titrōskō means to wound and εκ — ek is out. Paul means that the appearance to him came after Jesus had ascended to heaven.

The least (ο ελαχιστος — ho elachistos). True superlative, not elative. Explanation of the strong word εκτρωμα — ektrōma just used. See note on Ephesians 3:8 where he calls himself “less than the least of all saints” and 1 Timothy 1:15 the “chief” (πρωτος — prōtos) of sinners. Yet under attack from the Judaizers Paul stood up for his rank as equal to any apostle (2 Corinthians 11:5., 2 Corinthians 11:23).

Because I persecuted the church of God (εδιωχα την εκκλησιαν του τεου — ediōxa tēn ekklēsian tou theou). There were times when this terrible fact confronted Paul like a nightmare. Who does not understand this mood of contrition?

What I am (ο ειμι — ho eimi). Not, who (ος — hos), but what (ο — ho), neuter singular. His actual character and attainments. All “by the grace of God” (χαριτι τεου — chariti theou).

I laboured more abundantly than they all (περισσοτερον αυτων παντων εκοπιασα — perissoteron autōn pantōn ekopiasa). This is sober fact as shown by the Acts and Paul‘s Epistles. He had tremendous energy and used it. Genius is work, Carlyle said. Take Paul as a specimen.

So we preach, and so ye believed (ουτως κηρυσσομεν και ουτως επιστευσατε — houtōs kērussomenkai houtōs episteusate). This is what matters both for preacher and hearers. This is Paul‘s gospel. Their conduct in response to his message was on record.

Is preached (κηρυσσεται — kērussetai). Personal use of the verb, Christ is preached.

How say some among you? (πως λεγουσιν εν υμιν τινεσ — pōs legousin en humin tineṡ). The question springs naturally from the proof of the fact of the resurrection of Christ (1 Corinthians 15:1-11) and the continual preaching which Paul here assumes by condition of the first class (εικηρυσσεται — ei̇̇kērussetai). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul‘s answer is the resurrection of Christ as a fact. It all turns on this fact.

Neither hath Christ been raised (ουδε Χριστος εγηγερται — oude Christos egēgertai). He turns the argument round with tremendous force. But it is fair.

Vain (κενον — kenon). Inanis, Vulgate. Old word, empty. Both Paul‘s preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ‘s resurrection, they have nothing to stand on.

False witnesses of God (πσευδομαρτυρες του τεου — pseudomartures tou theou). Late word, but πσευδομαρτυρεω — pseudomartureō to bear false witness, old and common. The genitive (του τεου — tou theou) can be either subjective (in God‘s service) or objective (concerning God). Either makes good sense.

Because we witnessed of God (οτι εμαρτυρησαμεν κατα του τεου — hoti emarturēsamen kata tou theou). Vulgate has adversus Deum. This is the more natural way to take κατα — kata and genitive, against God not as equal to περι — peri (concerning). He would indeed make God play false in that case, if so be that the dead are not raised (ειπερ αρα νεκροι ουκ εγειρονται — eiper ara nekroi ouk egeirontai). Condition of first class, assumed as true. Note both περ — per intensive particle indeed and αρα — ara inferential particle therefore.

Repeats the position already taken in 1 Corinthians 15:13.

Vain (ματαια — mataia). Old word from adverb ματην — matēn (Matthew 15:9), devoid of truth, a lie. Stronger word than κενον — kenon in 1 Corinthians 15:14.

Ye are yet in your sins (ετι εστε εν ταις αμαρτιαις υμων — eti este en tais hamartiais humōn). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (1 Corinthians 15:3).

Then also (αρα και — ara kai). Inevitable inference.

Have perished (απωλοντο — apōlonto). Did perish. Second aorist middle indicative of απολλυμι — apollumi to destroy, middle, to perish (delivered up to eternal misery). Cf. 1 Corinthians 8:11.

We have hoped (ηλπικοτες εσμεν — ēlpikotes esmen). Periphrastic perfect active indicative. Hope limited to this life even if “in Christ.”

Only (μονον — monon) qualifies the whole clause.

Most pitiable (ελεεινοτεροι — eleeinoteroi). Comparative form, not superlative, of old adjective ελεεινος — eleeinos to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

But now (νυνι δε — nuni de). Emphatic form of νυν — nun with ι — ̇i added (cf. 1 Corinthians 12:18). It is the logical triumph of Paul after the reductio ad impossibile (Findlay) of the preceding argument.

The first-fruits (απαρχη — aparchē). Old word from απαρχομαι — aparchomai to offer firstlings or first-fruits. In lxx for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also 1 Corinthians 15:23; 1 Corinthians 16:15; Romans 8:23, etc. Christ is “first-born from the dead” (Colossians 1:18). Others raised from the dead died again, but not so Jesus.

That sleep (των κεκοιμημενων — tōn kekoimēmenōn). Perfect middle participle as in Matthew 27:52 which see. Beautiful picture of death from which word (κοιμαομαι — koimaomai) comes our χεμετερψ — cemetery f0).

By man also (δαι δι αντρωπου — dai di' anthrōpou). That is Jesus, the God-man, the Second Adam (Romans 5:12). The hope of the resurrection of the dead rests in Christ.

Shall be made alive (ζωοποιητησονται — zōopoiēthēsontai). First future passive indicative of ζωοποιεω — zōopoieō late verb (Aristotle) to give life, to restore to life as here. In 1 Corinthians 15:36 ζωοποιειται — zōopoieitai is used in the sense of natural life as in John 5:21; John 6:63 of spiritual life. It is not easy to catch Paul‘s thought here. He means resurrection (restoration) by the verb here, but not necessarily eternal life or salvation. So also παντες — pantes may not coincide in both clauses. All who die die in Adam, all who will be made alive will be made alive (restored to life) in Christ. The same problem occurs in Romans 5:18 about “all,” and in Romans 5:19 about “the many.”

Order (ταγματι — tagmati). Old military term from τασσω — tassō to arrange, here only in N.T. Each in his own division, troop, rank.

At his coming (εν τηι παρουσιαι — en tēi parousiāi). The word παρουσια — parousia was the technical word “for the arrival or visit of the king or emperor” and can be traced from the Ptolemaic period into the second century a.d. (Deissmann, Light from the Ancient East, p. 368). “Advent-coins were struck after a parousia of the emperor.” Paul is only discussing “those that are Christ‘s” (1 Corinthians 3:23; Galatians 5:24) and so says nothing about judgment (cf. 1 Thessalonians 2:19; 1 Thessalonians 3:13; 1 Thessalonians 4:15; 1 Thessalonians 5:23).

Then cometh the end (ειτα το τελος — eita to telos). No verb γινεται — ginetai in the Greek. Supply “at his coming,” the end or consummation of the age or world (Matthew 13:39, Matthew 13:49; 1 Peter 4:7), When he shall deliver up (οταν παραδιδωι — hotan paradidōi). Present active subjunctive (not optative) of παραδιδωμι — paradidōmi with οταν — hotan whenever, and so quite indefinite and uncertain as to time. Present subjunctive rather than aorist παραδωι — paradōi because it pictures a future proceeding.

To God, even the Father (τωι τεωι και πατρι — tōi theōi kai patri). Better, “to the God and Father” or to “His God and Father.” The Kingdom belongs to the Father.

When he shall have abolished (οταν καταργησηι — hotan katargēsēi). First aorist active subjunctive with οταν — hotan indefinite future time. Simply, “whenever he shall abolish,” no use in making it future perfect, merely aorist subjunctive. On καταργεω — katargeō see note on 1 Corinthians 6:13; note on 1 Corinthians 13:8; 1 Corinthians 13:10; noteon 1 Corinthians 13:11.

Rule (αρχην — archēn), authority (εχουσιαν — exousian), power (δυναμιν — dunamin). All forms of power opposing the will of God. Constative aorist tense covering the whole period of conflict with final victory as climax.

Till he hath put (αχρι ου τηι — achri hou thēi). Second aorist active subjunctive of τιτημι — tithēmi “till he put” (no sense in saying “hath put,” merely effective aorist tense for climax. Αχρι ̔οὐ μεχρι ̔οὐ εως ̔οὐ — Achri ‛hou'mechri ‛hou'heōs ‛hou' all are used for the same idea of indefinite future time.

The last enemy that shall be abolished is death (εσχατος εχτρος καταργειται ο τανατος — eschatos echthros katargeitai ho thanatos). A rather free translation. Literally, “death (note article, and so subject) is done away (prophetic or futuristic use of present tense of same verb as in 1 Corinthians 15:24), the last enemy” (predicate and only one “last” and so no article as in 1 John 2:18).

He put (υπεταχεν — hupetaxen). First aorist active of υποτασσω — hupotassō to subject. Supply God (τεος — theos) as subject (Psalm 8:7). See Hebrews 2:5-9 for similar use. Cf. Psalm 8:1-9.

But when he saith (οταν δε ειπηι — hotan de eipēi). Here Christ must be supplied as the subject if the reference is to his future and final triumph. The syntax more naturally calls for God as the subject as before. Either way makes sense. But there is no need to take ειπηι — eipēi (second aorist active subjunctive) as a futurum exactum, merely “whenever he shall say.”

Are put in subjection (υποτετακται — hupotetaktai). Perfect passive indicative, state of completion, final triumph.

It is evident that (δηλον οτι — dēlon hoti). Supply εστιν — estin (is) before οτι — hoti

He is excepted who did subject (εκτος του υποταχαντος — ektos tou hupotaxantos). “Except the one (God) who did subject (articular aorist active participle) the all things to him (Christ).”

And when all things have been subjected (οταν δε υποταγηι τα παντα — hotan de hupotagēi ta panta). Second aorist passive subjunctive of υποτασσω — hupotassō not perfect. Merely, “when the all things are subjected unto him.” The aorist subjunctive has given translators a deal of needless trouble in this passage. It is prophecy, of course.

That God may be all in all (ινα ηι ο τεος παντα εν πασιν — hina ēi ho theos panta en pasin). The final goal of all God‘s redemptive plans as Paul has so well said in Romans 11:36. Precisely this language Paul will use of Christ (Colossians 3:11).

Else (επει — epei). Otherwise, if not true. On this use of επει — epei with ellipsis see note on 1 Corinthians 5:10; note on 1 Corinthians 7:14.

Which are baptized for the dead (οι βαπτιζομενοι υπερ των νεκρων — hoi baptizomenoi huper tōn nekrōn). This passage remains a puzzle. Stanley gives thirteen interpretations, no one of which may be correct. Over thirty have been suggested. The Greek expositors took it to be about the dead (υπερ — huper in sense of περι — peri as often as in 2 Corinthians 1:6) since baptism is a burial and a resurrection (Romans 6:2-6). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved) in order to save them. Some take it to be baptism over the dead. Others take it to mean that Paul and others were in peril of death as shown by baptism (see 1 Corinthians 15:30).

At all (ολως — holōs). See note on 1 Corinthians 5:1.

Why do we also stand in jeopardy every hour? (τι και ημεις κινδυνευομεν πασαν ωραν — ti kai hēmeis kinduneuomen pasan hōraṅ). We also as well as those who receive baptism which symbolizes death. Old verb from κινδυνος — kindunos (peril, danger), in N.T. only here and Luke 8:23. Paul‘s Epistles and Acts (especially chapter Acts 19) throw light on Paul‘s argument. He was never out of danger from Damascus to the last visit to Rome. There are perils in Ephesus of which we do not know (2 Corinthians 1:8.) whatever may be true as to an Ephesian imprisonment. G. S. Duncan (St. Paul‘s Ephesian Ministry, 1930) even argues for several imprisonments in Ephesus. The accusative of time (πασαν ωραν — pasan hōran) naturally means all through every hour (extension).

I protest by that glorying in you (νη την υμετεραν καυχησιν — nē tēn humeteran kauchēsin). No word for “I protest.” Paul takes solemn oath by the use of νη — nē (common in Attic) with the accusative. Only here in N.T., but in lxx (Genesis 42:15f.). For other solemn oaths by Paul see 2 Corinthians 1:18; 2 Corinthians 1:23; 2 Corinthians 11:10.; 2 Corinthians 11:31; Romans 9:1. For καυχησις — kauchēsis see note on 1 Thessalonians 2:19. The possessive pronoun (υμετεραν — humeteran) is objective as εμην — emēn in 1 Corinthians 11:24.

I die daily (κατ ημεραν αποτνησκω — kath' hēmeran apothnēskō). I am in daily peril of death (2 Corinthians 4:11; 2 Corinthians 11:23; Romans 8:36).

After the manner of men (κατα αντρωπον — kata anthrōpon). Like men, for applause, money, etc. (1 Corinthians 4:9.; Philemon 3:7).

If I fought with wild beasts at Ephesus (ει ετηριομαχησα εν Επεσωι — ei ethēriomachēsa en Ephesōi). Late verb from τηριομαχος — thēriomachos a fighter with wild beasts. Found in inscriptions and in Ignatius. Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan‘s book just mentioned) take the verb literally. There is in the ruins of Ephesus now a place called St. Paul‘s Prison. But Paul was a Roman citizen and it was unlawful to make such a one be a τηριομαχος — thēriomachos If he were cast to the lions unlawfully, he could have prevented it by claiming his citizenship. Besides, shortly after this Paul wrote II Corinthians, but he does not mention so unusual a peril in the list in 2 Corinthians 11:23. The incident, whatever it was, whether literal or figurative language, took place before Paul wrote I Corinthians.

What doth it profit me? (τι μοι το οπελοσ — ti moi to opheloṡ). What the profit to me?

Let us eat and drink (παγωμεν και πιωμεν — phagōmen kai piōmen). Volitive second aorist subjunctives of εστιω — esthiō and πινω — pinō Cited from Isaiah 22:13. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians. At Anchiale near Tarsus is a statue of Sardanapalus with the inscription: “Eat, drink, enjoy thyself. The rest is nothing.” This was the motto of the Epicureans. Paul is not giving his own view, but that of people who deny the resurrection.

Be not deceived (μη πλαναστε — mē planāsthe). Do not be led astray (πλαναω — planaō) by such a false philosophy of life.

Evil company (ομιλιαι κακαι — homiliai kakai). Evil companionships. Old word, ομιλια — homilia from ομιλος — homilos (a crowd, gang, bunch). Only here in N.T. Good manners (ητη — ēthē). Old word (kin to ετος — ethos) custom, usage, morals. Good morals here. This line of poetry (iambic) occurs in Menander. It may be a current proverb. Paul could have gotten it from either source.

Awake up righteously (εκνηπσατε δικαιως — eknēpsate dikaiōs). Wake up as if from drunkenness. Εκνηπω — Eknēphō only here in N.T. sin not (μη αμαρτανετε — mē hamartanete). Stop sinning.

No knowledge of God (αγνωσιαν τεου — agnōsian theou). Old word for ignorance, in N.T. only here and 1 Peter 2:15. Ignorance of God, agnosticism. Some today (agnostics) even take pride in it instead of shame (εντροπην — entropēn turning in on oneself). See note on 1 Corinthians 6:5 for εντροπη — entropē f0).

But some one will say (αλλα ερει τις — alla erei tis). Paul knows what the sceptics were saying. He is a master at putting the standpoint of the imaginary adversary.

How (πως — pōs). This is still the great objection to the resurrection of our bodies. Granted that Jesus rose from the dead, for the sake of argument, these sceptics refuse to believe in the possibility of our resurrection. It is the attitude of Matthew Arnold who said, “Miracles do not happen.” Scientifically we know the “how” of few things. Paul has an astounding answer to this objection. Death itself is the way of resurrection as in the death of the seed for the new plant (1 Corinthians 15:36.).

With what manner of body (ποιωι σωματι — poiōi sōmati). This is the second question which makes plainer the difficulty of the first. The first body perishes. Will that body be raised? Paul treats this problem more at length (verses 38-54) and by analogy of nature (Cf. Butler‘s famous Analogy). It is a spiritual, not a natural, body that is raised. Σωμα — Sōma here is an organism.

Flesh (σαρχ — sarx) is the σωμα — sōma for the natural man, but there is spiritual (πνευματικον — pneumatikon) σωμα — sōma for the resurrection.

Thou foolish one (απρων — aphrōn). Old word (α — a privative, πρην — phrēn), lack of sense. It is a severe term and justified by the implication “that the objector plumes himself on his acuteness” (Robertson and Plummer). Proleptic position of συ — su (thou) sharpens the point. Sceptics (agnostics) pose as unusually intellectual (the intelligentsia), but the pose does not make one intelligent.

Except it die (εαν μη αποτανηι — ean mē apothanēi). Condition of third class, possibility assumed. This is the answer to the “how” question. In plant life death precedes life, death of the seed and then the new plant.

Not the body which shall be (ου το σωμα το γενησομενον — ou to sōma to genēsomenon). Articular future participle of γινομαι — ginomai literally, “not the body that will become.” The new body (σωμα — sōma) is not yet in existence, but only the seed (κοκκος — kokkos grain, old word, as in Matthew 13:31).

It may chance (ει τυχοι — ei tuchoi). Fourth class condition as in 1 Corinthians 14:10 which see. Paul is rich in metaphors here, though usually not so (Howson, Metaphors of St. Paul). Paul was a city man. We sow seeds, not plants (bodies). The butterfly comes out of the dying worm.

A body of its own (ιδιον σωμα — idion sōma). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On σπερμα — sperma seed, old word from σπειρω — speirō to sow, see Matthew 13:24.

The same flesh (η αυτη σαρχ — hē autē sarx). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul‘s argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost.

Of beasts (κτηνων — ktēnōn). Old word, from κταομαι — ktaomai to possess, and so property. See note on Luke 10:34.

Of birds (πτηνων — ptēnōn). Old word from πετομαι — petomai to fly, winged, flying. Only here in N.T.

Celestial (επουρανια — epourania). Old word, from επι — epi upon, ουρανος — ouranos heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely terrestrial (επιγεια — epigeia upon earth, επι γε — epiετερα μεν — ge) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us.

Is one (ετερα δε — hetera men) - is another (hetera de). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Philemon 3:21).

For one star differeth from another star in glory (αστηρ γαρ αστερος διαπερει εν δοχηι — astēr gar asteros diapherei en doxēi). A beautiful illustration of Paul‘s point. Αστερος — Asteros is the ablative case after διαπερει — diapherei (old verb διαπερω — diapherō Latin differo, our differ, bear apart). On αστηρ — astēr see Matthew 2:7 and on αστρον — astron see Luke 21:25. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul‘s argument.

In glory (εν δοχηι — en doxēi). Old word from δοκεω — dokeō to think, to seem. So opinion, estimate, then the shekinah glory of God in the lxx, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in James 2:1.

So is the resurrection of the dead (ουτως και η αναστασις των νεκρων — houtōs kai hē anastasis tōn nekrōn). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt).

It is sown (σπειρεται — speiretai). In death, like the seed (1 Corinthians 15:37).

In incorruption (εν απταρσιαι — en aphtharsiāi). Late word from α — a privative and πτειρω — phtheirō to corrupt. In lxx, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate incorruptio. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.

In weakness (εν αστενειαι — en astheneiāi). Lack of strength as shown in the victory of death.

In power (εν δυναμει — en dunamei). Death can never conquer this new body, “conformed to the body of His glory” (Philemon 3:21).

A natural body (σωμα πσυχικον — sōma psuchikon). See note on 1 Corinthians 2:14 for this word, a difficult one to translate since πσυχη — psuchē has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all πσυχη — psuchē either as soul or life. The same difficulty exists as to a spiritual body (σωμα πνευματικον — sōma pneumatikon). The resurrection body is not wholly πνευμα — pneuma Caution is needed here in filling out details concerning the πσυχη — psuchē and the πνευμα — pneuma But certainly he means to say that the “spiritual body” has some kind of germinal connection with the “natural body,” though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Philemon 3:21). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us.

If there is (ει εστιν — ei estin). “If there exists” (εστιν — estin means this with accent on first syllable), a condition of first class assumed as true.

There is also (εστιν και — estin kai). There exists also.

Became a living soul (εγενετο εις πσυχην ζωσαν — egeneto eis psuchēn zōsan). Hebraistic use of εις — eis in predicate from lxx. God breathed a soul (πσυχη — psuchē) into “the first man.”

The last Adam became a life-giving spirit (ο εσχατος Αδαμ εις πνευμα ζωοποιουν — ho eschatos Adam eis pneuma zōopoioun). Supply εγενετο — egeneto (became). Christ is the crown of humanity and has power to give us the new body. In Romans 5:12-19 Paul calls Christ the Second Adam.

Howbeit that is not first which is spiritual, but that which is natural (αλλ ου πρωτον το πνευματικον αλλα το πσυχικον — all' ou prōton to pneumatikonalla to psuchikon). Literally, “But not first the spiritual, but the natural.” This is the law of growth always.

Earthly (χοκος — cho). Late rare word, from χους — chous dust.