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TEXT. 19 If in this life only we have hope in Christ, we are of all men
most miserable. 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 resurrec
tion of the dead. 22 For, as in Adam all die, even so in Christ shall all be made
alive. 23 But every man in his own order : Christ the first-fruits, after
wards they that are Christ's, at his coming. 24 Then cometh the end, when he shall have delivered up the king.
dom to God, even the Father; when he shall have put down all
rule, and all authority, and power. 25 For he must reign, till he hath put all enemies under his feet.
PARAPHRASE. 19 belief of the gospel, are perished and lost. If the
advantages we expect from Christ, are confined to this life, and we have no hope of any benefit from
him, in another life hereafter, we christians are the 20 most miserable of all men. But, in truth, Christ is
actually risen from the dead, and become the first21 fruits * of those who were dead. For, since by man
came death, by man came also the resurrection of 22 the dead, or restoration to life. For, as the death
that all men suffer, is owing to Adam, so the life,
that all shall be restored to again, is procured them 23 by Christ. But they shall return to life again not
all at once, but in their proper order : Christ, the first-fruits, is already risen; next after him shall
rise those, who are his people, his church, and this 24 shall be at his second coming. After that shall be
the day of judgment, which shall bring to a conclusion and finish the whole dispensation to the race and posterity of Adam, in this world : when Christ shall have delivered up the kingdom to God, the Father; which he shall not do, till he
hath destroyed all empire, power, and authority, that 25 shall be in the world besides. For he must reign, till
NOTE. 20 * The first-fruits were a small part, which was first taken and offered to God, and sanctified the whole mass, which was to follow.
TEXT. 26 The last enemy, that shall be destroyed, is death. 27 For he hath put all things under his feet. But when he saith,
“ All things are put under hini," it is manifest that he is ex
cepted, which did put all things under him. 28 And, when all things shall be subdued unto him, then shall the
Son also himself be subject unto him, that put all things under
him, that God may be all in all. 29 Else what shall they do which are baptized for the dead, if the
dead rise not at all? Why are they, then, baptized for the
dead? 30 And why stand we in jeopardy every hour ? 31 I protest, by your rejoicing, which I have in Christ Jesus our Lord, I die daily.
PARAPHRASE. he has totally subdued and brought all his enemies 26 into subjection to his kingdom. The last enemy, 27 that shall be destroyed, is death. For God hath
subjected all things to Christ : but when it is said, “ All things are subjected,” it is plain that he is to
be excepted, who did subject all things to him. 28 But when all things shall be actually reduced under
subjection to him, then, even the Son himself, i. e. Christ and his whole kingdom, he and all his subjects and members, shall be subjected to him, that gave him this kingdom, and universal dominion,
that God may immediately govern and influence all. 29 Else *, what shall they do, who are baptized for the 30 dead f? And, why do we venture our lives conti31 nually? As to myself, I am exposed, vilified, treated
so, that I die daily. And for this I call to witness your glorying against me, in which I really glory,
NOTES. 29 * « Else,” here relates to ver. 20, where it is said, “ Christ is risen: ” St. Paul, having, in that verse, mentioned Christ being the first-fruits from the dead, takes occasion from thence, now that he is upon the resurrection, to in. form the corinthians of several particularities, relating to the resurrection, which might enlighten them about it, and could not be known, but by revelation. Having made this excursion, in the eight preceding verses, he here, in the 29th, re-assumes the thread of his discourse, and goes on with his arguments, for believing the resurrection.
+ What this baptizing for the dead was, I confess I know not: but it seems, by the following verses, to be soinething, wherein they exposed themselves to the danger of death.
TEXT. 32 If, after the manner of men, I have fought with beasts at Ephe
sus, what advantageth it me, if the dead rise not? Let us eat,
and drink; for to-morrow we die. 33 Be not deceived : evil communications corrupt good manners. 34 Awake to righteousness, and sin not; for some have not the
knowledge of God: I speak this to your shame. 35 But some man will say, '“ How are the dead raised up? And
“ with what body do they come?”
PARAPHRASE. as coming on me for our Lord Jesus Christ's sake. 32 And particularly, to what purpose did I suffer my
self to be exposed to wild beasts at Ephesus, if the dead rise not? If there be no resurrection, it is wiser a great deal to preserve ourselves, as long as we can, in a free enjoyment of all the pleasures of
this life; for when death comes, as it shortly will, 33 there is an end of us for ever. Take heed that you
be not misled by such discourses : for evil communi34 cation is apt to corrupt even good minds. Awake
from such dreams, as it is fit you should, and give not yourselves up sinfully to the enjoyments of this
life. For there are some atheistical* people among 35 you: this I say to make you ashamed. But possibly
it will be asked, “ How comes it to pass, that dead “ men are raised, and with what kind of bodies do “ they come? Shall f they have, at the resurrection, TEXT. 36 Thou fool! that, which thou sowest, is not quickened, except it
34 * May not this, probably, be said, to make them ashamed of their leader, whom they were so forward to glory in? For it is not unlikely, that their questioning, and denying the resurrection, came from their new apostle, who raised such opposition against St. Paul.
35 + If we will allow St. Paul to know what he says, it is plain, from what he answers, that he understands these words to contain two questions: First, How it comes to pass, that dead men are raised to life again? Would it not be hetter they should live on? Why do they die to live again? Secondly, With what bodies shall they return to life? To buth these he distinctly answers, viz. That those, who are raised to an heavenly state, shall have other bodies : and next, that it is fit that men should die, death being no improper way to the attaining other bodies. This, he shows there is so plain and common an instance of, in the sowing of all seeds, that he thinks it a foolish thing to make a difficulty of it; and then proceeds to delare, that, as they shall have other, so they shall have better bodies, than they bad before, viz. spiritual and incorruptible.
die. 37 And that which thou sowest, thou sowest not that body that
shall be, but bare grain, it may chance of wheat, or of some
other grain. 38 But God giveth it 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 Aesh
of men, another flesh of beasts, another of fishes, and another
of birds. 40 There are also celestial bodies, and bodies terrestrial : but the
glory of the celestial is one, and the glory of the terrestrial is
another. 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.
PARAPHRASE. 36 “ such bodies as they have now?” Thou fool!
does not daily experience teach thee, that the seed,
which thou sowest, corrupts and dies, before it 37 springs up and lives again! That, which thou sowest,
is the bare grain, of wheat, or barley, or the like;
but the body, which it has, when it rises up, is dif38 ferent from the seed that is sown. For it is not the
seed that rises up again, but a quite different body, such as God has thought fit to give it, viz, a plant,
of a particular shape and size, which God has ap39 pointed to each sort of seed. And so, likewise, it is
in animals; there are different kinds of flesh*: for the flesh of men is of one kind: the flesh of cattle is of another kind; that of fish is different from them
both; and the flesh of birds is of a peculiar sort, dif40 ferent from them all. To look yet farther into the
difference of bodies, there be both heavenly and earthly bodies; but the beauty and excellency of the
39 * The scope of the place makes it evident, that by “flesh," St. Paul here means bodies, viz. that God has given to the several sorts of animals, bodies, in shape, texture, and organization, very different one from another, as he hath thought good ; and so he can give to men, at the resurrection, bodies of very different constitutions and qualities from those they had before.
It is sown in corrup
42 So also is the resurrection of the dead.
tion, it is raised in incorruption ;
PARAPHRASE. heavenly bodies is of one kind, and that of earthly 41 bodies of another. The sun, moon, and stars,
have each of them their particular beauty and
brightness, and one star differs from another in 42 glory. And so shall the resurrection of the dead *
NOTE. 42 * " The resurrection of the dead," here spoken of, is not the resurrection of all mankind, in common : but only the resurrection of the just. This will be evident to any one, who observes, that St. Paul, having, ver. 22, declared that all men shall be made alive again, tells the corinthians, ver. 23, That it shall not be all at once, but at several distances of time. First of all, Christ rose; afterwards, next in order to him, the saints should all be raised, which resurrection of the just is that which he treats, and gives an account of, to the end of this discourse and chapter; and so never comes to the resurrection of the wicked, which was to be the third and last in order: so that from the 23d verse, to the end of the chapter, all that he says of the resurrection, is a description only of the resurrection of the just, though he calls it here, by the general name of the resurrection of the dead. That this is so, there is so much evidence, that there is scarce a verse, from the 41st to the end, that does not evince it.
First, What in this resurrection is raised, St. Paul assures us, ver. 43, is raised in glory; but the wicked are not raised in glory.
Secondly, He says, “ we,” speaking in the name of all, that shall be then raised, shall bear the image of the heavenly Adam, ver. 49, which cannot belong to the wicked, " We,” shall all be changed, that, by putting on incorruptibility and immortality, death may be swallowed up of victory, which God giveth us, through our Lord Jesus Christ, ver. 51, 52, 53, 54, 57, which cannot likewise belong to the damned. And therefore “ we,” and “ us,” must be understood to be spoken, in the name of the dead, that are Christ's, who are to be raised by themselves, before the rest of mankind.
Thirdly, He says, ver. 52, .that when the dead are raised, they, who are alive, shall be changed in the twinkling of an eye. Now, that these dead, are only the dead in Christ, which shall rise first, and shall be caught in the clouds, to meet the Lord in the air, is plain from 1 Thess. iv, 16, 17.
Fourthly, He teaches, ver. 54, that, by this corruptible's putting on incorsuption, is brought to pass the saying, that, “Death is swallowed up of vic" tory.” But I think, uobody will say, that the wicked have victory over death: yet that, according to the apostle, here belongs to all those, whose corruptible bodies have put on incorruption; which, therefore, must be only those, that rise the second in order. From whence it is clear, that their resurrection alone, is that which is here mentioned and described.
Fifthly, A farther proof whereof is, ver. 56, 57, in that their sins being taken away, the sting, whereby death kills, is taken away. And hence St. Paul says, Gud has given “us” the victory, which is the same “ us,” or “ we,” who should bear the image of the heavenly Adam, ver. 49. And the same “ we,” who should “all" be changed, ver. 51, 52. All which places can, therefore, belong to none, but those, who are Christ's, who shall be raised by themselves, the second in order, before the rest of the dead.