Albert Barnes Commentary 1 Corinthians 15:1

"Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand," — 1 Corinthians 15:1 (ASV)

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)