Albert Barnes Commentary 1 Corinthians 15

1 Corinthians Chapter 15

This important and deeply interesting chapter, I have spoken of as the third part of the epistle. (See the Introduction.) It is more important than any other portion of the epistle because it contains a connected, elaborate, and unanswerable argument for the main truth of Christianity and, therefore, for Christianity itself. It is also more interesting to us as mortal beings, who have an instinctive dread of death, than any other part of the epistle. It has always, therefore, been regarded with deep interest by commentators and is worthy of the deepest attention of all. If the argument in this chapter is solid, then Christianity is true; and if true, then this chapter unfolds to us the most elevated and glorious prospect which can be exhibited to dying, yet immortal man.

There were probably two reasons why the apostle introduced this discussion about the resurrection here.

1. It was desirable to introduce a condensed and connected statement of the main argument for the truth of Christianity. The Corinthians had been perplexed by subtle questions and torn by sects and parties. It was possible that in their zeal for sect and party, they would lose their hold on this great and vital argument for the truth of religion itself. It might be further feared that the enemies of the gospel, seeing the divisions and conflicts that existed there, would take advantage of these contentions and say that a religion producing such fruits could not be from God. Therefore, it was important for them to have access to a plain, clear, and unanswerable argument for the truth of Christianity, so that the evil effects of their divisions and conflicts might be counteracted.

2. It is evident from 1 Corinthians 15:12 that the important doctrine of the resurrection of the dead had been denied at Corinth, and that this error had taken root in the church itself. On what grounds, or by what portion or party it was denied, is unknown. It may have been that the influence of some Sadducean teacher led to the rejection of the doctrine, or it may have been the effect of philosophy. From Acts 17:32, we know that among some of the Greeks, the doctrine of the resurrection was regarded as ridiculous. From 2 Timothy 2:18, we learn that it was held by some that the resurrection had passed already and, therefore, that there was nothing but a spiritual resurrection. To counteract these errors, to put the doctrine of the resurrection of the dead on a firm foundation, and thus to furnish a demonstration of the truth of Christianity, was the design of this chapter.

The chapter may be regarded as divided into four parts, and four questions regarding the resurrection are solved:

1. Whether there is any resurrection of the dead? (1 Corinthians 15:1–34).
2. With what body will the dead rise? (1 Corinthians 15:35–51).
3. What will become of those who will be alive when the Lord Jesus comes to judge the world? (1 Corinthians 15:51–54).
4. What are the practical bearings of this doctrine? (1 Corinthians 15:55–58).

I. The dead will be raised (1 Corinthians 15:1–34). Paul proves this by the following arguments and illustrates it in the following manner:

1. By adducing reasons to show that Christ rose from the dead (1 Corinthians 15:1–11):
   1. From the Scripture (1 Corinthians 15:1–4).
   2. From the testimony of eyewitnesses (1 Corinthians 15:5–11).
2. By showing the absurdity of the contrary doctrine (1 Corinthians 15:12–34):
   1. If the dead do not rise, it would follow that Christ has not risen (1 Corinthians 15:13).
   2. If Christ is not risen, He is preached in vain, and faith is placed in Him for nothing (1 Corinthians 15:14).
   3. It would follow that the apostles would be false witnesses and wicked men, while the Corinthians had abundant reason to know the contrary (1 Corinthians 15:15).
   4. The faith of the Corinthians must be vain if He was not risen, and they must regard themselves as still unpardoned sinners, since all their hope of pardon must arise from the fact that His work was accepted and that He was raised up (1 Corinthians 15:16–17).
   5. If Christ was not risen, then all their pious friends who had believed in Him must be regarded as lost (1 Corinthians 15:18).
   6. It would follow that believers in Christ would be in a more miserable condition than any others if there was no resurrection (1 Corinthians 15:19).
   7. Baptism for the resurrection of the dead would be absurd and in vain unless the dead arose; it would be vain to be baptized with the belief, and on the ground of the belief that Christ rose, and on the ground of the hope that they would rise (1 Corinthians 15:29).
   8. It would be in vain that the apostles and others had suffered so many hardships and persecutions unless the dead should rise (1 Corinthians 15:30–32).

In the course of this part of his argument (1 Corinthians 15:20–28), Paul introduces an illustration of the doctrine, or a statement of an important fact regarding it. This separates the argument in 1 Corinthians 15:19 from the text, which occurs in 1 Corinthians 15:29.

Such interruptions of a train of thought are not uncommon in Paul's writings. They indicate the fulness and richness of his conceptions when some striking thought occurs, or some plausible objection needs to be addressed, and he suspends his argument to state it.

This interjected portion consists of the following items:

1. A triumphant and joyful assurance that Christ had in fact risen, as if his mind was full, and he was impatient of the delay caused by the necessity of slow argumentation (1 Corinthians 15:19–20).
2. He illustrates the doctrine, or shows that it is reasonable that the certainty of the resurrection should be demonstrated by one in human nature, since death had been introduced by man (1 Corinthians 15:21–22). This is an argument from analogy, drawn from the obvious appropriateness of the doctrine: that man should be raised up in a manner somewhat similar to how he had been involved in ruin.
3. He states the order in which all this should be done (1 Corinthians 15:23–28). It is possible that some may have held that the resurrection must have already passed, since it depended so entirely and closely on Christ's resurrection (Compare to 2 Timothy 2:18). Paul, therefore, meets this objection and shows that it must take place in a regular order: Christ rose first, and those who are His friends will rise at His coming. He then states what would take place at that time, when the work of redemption will have been completed by the resurrection of the dead, the entire recovery of all the redeemed to God, and the subjection of every enemy.

II. What will be the nature of the bodies that will be raised up? (1 Corinthians 15:35–51). This inquiry is illustrated:

1. By a reference to grain that is sown (1 Corinthians 15:36–38).
2. By a reference to the fact that there are different kinds of flesh (1 Corinthians 15:39).
3. By a reference to the fact that there are celestial bodies and earthly bodies (1 Corinthians 15:40).
4. By the fact that there is a difference between the sun, moon, and stars (1 Corinthians 15:41).
5. By a direct statement, for which the mind is prepared by these illustrations, of the important changes which the body of man must undergo, and of the nature of that body which he will have in heaven (1 Corinthians 15:42–50). It is:
   1. incorruptible (1 Corinthians 15:42);
   2. glorious (1 Corinthians 15:43);
   3. powerful (1 Corinthians 15:43);
   4. a spiritual body (1 Corinthians 15:44);
   5. like the body of the second man, the Lord from heaven (1 Corinthians 15:45–50).

III. What will become of those who are alive when the Lord Jesus returns to raise the dead?

Answer: They will be changed instantly, fitted for heaven, and made like the glorified saints that are raised from the dead (1 Corinthians 15:51–54).

IV. The practical consequences or influences of this doctrine (1 Corinthians 15:55–58):

1. The doctrine is glorious and triumphant; it overcame all the evils of sin and should fill the mind with joy (1 Corinthians 15:55–57).
2. It should lead Christians to diligence, firmness of faith, and patience, since their labor will not be in vain (1 Corinthians 15:58).

Moreover. But (de). In addition to what I have said, or in what I am now about to say, I make known the main and leading truth of the gospel.

The particle de is "strictly adversative, but more frequently denotes transition and conversion, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory."—Robinson.

Here it serves to introduce another topic that was not properly a continuation of what he had said, but which related to the same general subject and was considered of great importance.

I declare to you. gnōrizō. This word properly means to make known, to declare, to reveal (Luke 2:15; Romans 9:22–23); then to tell, narrate, inform (Ephesians 6:21; Colossians 4:7, 9); and also to put in mind of, to impress, to confirm. (See Barnes on 1 Corinthians 12:3).

Here it does not mean that he was communicating any new truth, but he wished to remind them of it, to state the arguments for it, and to impress it deeply on their memories. There is an abruptness in our translation which does not exist in the original. Bloomfield.

The gospel. (See Barnes on Mark 1:1).

The word here means the glad announcement, or the good news about the coming of the Messiah, His life, sufferings, death, and especially His resurrection. The main subject to which Paul refers in this chapter is the resurrection; but he includes in the word gospel, here, the doctrine that He died for sins and was buried, as well as the doctrine of His resurrection. (See 1 Corinthians 15:3–4).

Which I preached to you. Paul founded the church at Corinth (Acts 18:1 and following). It was proper that he should remind them of what he had taught them at first: of the great elementary truths on which the church had been established, but from which their minds had been diverted by the other subjects that had been introduced as matters of debate and conflict.

It was fair to presume that they would regard with respect the doctrines which the founder of their church had first proclaimed, if they were reminded of them. Paul, therefore, calls their attention to the great and vital truths by which they had been converted and by which the church had thus far prospered.

It is often well to remind Christians of the truths preached to them when they were converted, which were instrumental in their conversion. When they have strayed from these doctrines, giving their minds to speculation and philosophy, it has a good effect to remind them that they were converted by the simple truths that Christ died, was buried, and rose again from the dead. Paul's argument here is that they owed all their piety and comfort to these doctrines; therefore, they should still adhere to them as the foundation of all their hopes.

Which also you have received. Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you that, however you may now deny that truth, it was once received by you, and you professed to believe in the fact that Christ rose from the dead and that the saints will rise.

And wherein you stand. By which your church was founded, by which all your piety and hope have been produced, and which is at the foundation of all your religion. You were built up by this, and by this only can you stand as a Christian church. This doctrine was vital and fundamental. This demonstrates that the doctrines—that Christ died for sins, and rose from the dead—are fundamental truths of Christianity. They enter into its very nature, and without them there can be no true religion.

wherein you stand (1 Peter 5:12)

By which also you are saved. On which your salvation depends; the belief of which is indispensable to your salvation. .

The apostle thus shows the importance of the doctrine. In every respect it demanded their attention. It was that which was first preached among them; that which they had solemnly professed; that by which they had been built up; and that which was connected with their salvation. It does not mean simply that by this they were brought into a salvable state (Clarke, Macknight, Whitby, Bloomfield, etc.), but it means that their hopes of eternal life rested on this, and by this they were then, in fact, saved from the condemnation of sin and were in the possession of the hope of eternal life.

If you keep in memory. (Margin: as in the Greek, if you hold fast.) The idea is that they were saved by this, or would be, if they faithfully retained or held the doctrine as he delivered it; if they observed it and still believed it, notwithstanding all the efforts of their enemies and all the arts of false teaching to wrest it from them. There is a doubt delicately suggested here whether they did in fact still adhere to his doctrine, or whether they had not abandoned it in part for the opposite.

Unless you have believed in vain. You will be saved by it, if you adhere to it, unless it turns out that it was vain to believe and that the doctrine was false. That it was not false, he proceeds to demonstrate. Unless all your trials, discouragements, and hopes were to no purpose, and all have been the result of imposture; and unless all your profession is false and hollow, you will be saved by this great doctrine which I first preached to you.

For I delivered to you. (See Barnes' commentary on 1 Corinthians 11:23).

First of all: among the first doctrines that I preached, as the leading and primary doctrines of Christianity.

That which I also received: that is, what had been communicated to me. These were not doctrines of which I was the author, or which were to be regarded as my own. Paul here refers to the fact that he had received these doctrines from the Lord Jesus by inspiration. (See Barnes' commentary on 1 Corinthians 11:23).

(See Barnes' commentary on Galatians 1:12).

This is one instance in which he claims to be under Divine guidance and to have received his doctrines from God.

How that Christ died for our sins. The Messiah, the Lord Jesus, died as an expiatory offering on account of our sins. They caused his death; for them he shed his blood; to make expiation for them, and to wipe them away, he expired on the cross. This passage is full proof that Christ did not die merely as a martyr, but that his death was to make atonement for sin.

That he died as an atoning sacrifice, or as a vicarious offering, is here declared by Paul to be among the first things that he taught, and the grand fundamental truth on which the church at Corinth had been founded, by which it had been established, and by which they would be saved. It follows that there can be no true church, and no well-founded hope of salvation, where the doctrine is not held that Christ died for sin.

According to the Scriptures. The writings of the Old Testament. (See Barnes' commentary on John 5:39).

It is, of course, not certain to what parts of the Old Testament Paul here refers. He teaches simply that the doctrine is contained there that the Messiah would die for sin; and, in his preaching, he doubtless cited and dwelt upon the particular passages. Some of the places where this is taught are the following: Psalms 22; Isaiah 53; Daniel 9:26; Zechariah 12:10; Luke 24:26, 46.

See also Hengstenberg's Christology of the Old Testament, vol. i., pp. 187, 216, translated by Keith.

The phrase first of all signifies "among the chief things." The statement according to the scriptures is supported by passages such as Genesis 3:15; Psalms 22; Daniel 9:26; Zechariah 13:7; and Luke 24:26, 46.

And that he was buried. That is, evidently, according to the Scriptures. See Isaiah 53:9.

And that he rose again the third day, etc. That is, that he should rise from the dead was foretold in the Scriptures. It is not of necessity implied that it was predicted that he should rise on the third day, but that he should rise from the dead. See the argument for this stated in the discourse of Peter, in Acts 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Psalm 16:10.

And that he was seen of Cephas. This refers to Peter. See the notes on John 1:42.

The resurrection of Christ was a fact to be proved, like all other facts, by competent and credible witnesses. Paul, therefore, appeals to the witnesses who had attested, or who still lived to attest, the truth of the resurrection of the Lord Jesus, and he shows that it was not possible that so many witnesses should have been deceived.

As this was not the first time that the evidence had been stated to them, and as his purpose was merely to remind them of what they had heard and believed, he does not present all the witnesses to the event but refers only to the more important ones.

He does not, therefore, mention the woman to whom the Saviour first appeared, nor does he refer to all the times when the Lord Jesus manifested himself to his disciples.

However, he does not refer to them merely in general, but mentions names and refers to persons who were alive at that time, who could attest to the truth of the resurrection.

It may also be observed that Paul probably follows the exact order in which the Lord Jesus appeared to the disciples, though he does not mention all the instances. For an account of the persons to whom the Lord Jesus appeared after his resurrection, and the order in which this happened, see the Harmony at the end of the Notes on Matthew.

Then of the twelve. This refers to the apostles, who were still called "the twelve," even though Judas was not one of them. It was common to call the apostles "the twelve."

Jesus appeared to the apostles at one time in the absence of Thomas (John 20:19, 24) and also to them when Thomas was present (John 20:24–29). Paul probably refers here to the latter occasion, when all the surviving apostles were present.