Ա Կորնթացիներ / 1 Corinthians - 15 |

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Matthew Henry: Concise Commentary on the Whole Bible - 1706
In this chapter the apostle treats of that great article of Christianity--the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection, ver. 1-11. II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead, ver. 12-19. III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations, ver. 20-34. IV. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection, ver. 35-50. V. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave, ver. 51-57. And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him, ver. 58.
Adam Clarke: Commentary on the Bible - 1831
The Gospel which the apostle preached to the Corinthians; viz. that Christ died for our sins, and rose again the third day, Co1 15:1-4. The witnesses of his resurrection, Peter, James, and more than five hundred brethren, Co1 15:5-7. Lastly, Paul himself saw him, and was called by him to the apostleship, Co1 15:8-11. Objections against the resurrection of the dead answered, vv. 12-34. The manner in which this great work shall be performed, Co1 15:35-49. The astonishing events that shall take place in the last day, Co1 15:50-57. The use we should make of this doctrine, Co1 15:58.
It appears from this chapter that there were some false apostles at Corinth, who denied the resurrection, see Co1 15:12; in consequence of which St. Paul discusses three questions in this chapter: -
1. Whether there be a resurrection of the dead?35.
2. What will be the nature of the resurrection bodies?51.
3. What should become of those who should be found alive in the day of judgment? Co1 15:51-57.
I. The resurrection he proves,
1. From Scripture, Co1 15:1-4.
2. From eye witnesses, Co1 15:5-12.
II. He proves the resurrection by showing the absurdity of the contrary doctrine: -
1. If the dead rise not, Christ is not risen, Co1 15:13.
2. It would be absurd to have faith in Him, according to the preaching of the Gospel, if he be not risen, Co1 15:14.
3. The apostles must be false witnesses who attest this resurrection, Co1 15:15.
4. The faith of the Corinthians must be vain who believe it, Co1 15:16, Co1 15:17.
5. All the believers who have died in the faith of Christ have perished, if Christ be not risen, Co1 15:18.
6. Believers in Christ are in a more miserable state than any others, if there be no resurrection, Co1 15:19.
7. Those who were baptized in the faith that Christ died for them and rose again, are deceived, Co1 15:29.
8. The apostles, and Christians in general, who suffer persecution on the ground that, after suffering awhile here they shall have a glorious resurrection, are acting a foolish and unprofitable part, Co1 15:30-32.
Albert Barnes: Notes on the Bible - 1834
15:0: 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, as it contains a connected, and labored, and unanswerable argument for the main truth of Christianity, and, consequently, of Christianity itself; and it is more interesting to us as mortal beings, and as having an instinctive dread of death, than any other portion of the Epistle. It has always, therefore, been regarded with deep interest by expositors, and it 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 here this discussion about the resurrection:
First, it was desirable to introduce a condensed and connected statement of the main argument for the truth of Christianity. The Corinthians had been perplexed with subtle questions, and torn by sects and parties, and 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 apprehended, that the enemies of the gospel, from seeing the divisions and strifes which existed there, would take advantage of these contentions, and say that a religion which produced such fruits could not be from God. It was important, therefore, that they should have access to an argument plain, clear, and unanswerable, for the truth of Christianity; and that thus the evil effects of their divisions and strifes might be counteracted.
Secondly. It is evident from Co1 15:12, that the important doctrine of the resurrection of the dead had been denied at Corinth, and that this error had obtained a footing 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 may have led to the rejection of the doctrine; or it may have been the effect of philosophy. From Act 17:32, we know that among some of the Greeks, the doctrine of the resurrection was regarded as ridiculous; and from Ti2 2:18, we learn that it was held by some that the resurrection was passed already, and, consequently, that there was nothing but a spiritual resurrection. To counteract these errors, and 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 in regard to the resurrection are solved:
1. Whether there is any resurrection of the dead? 1Co. 15:1-34.
2. With what body will the dead rise? 1Co. 15:35-51.
3. What will become of those who shall be alive when the Lord Jesus shall come to judge the world? Co1 15:51-54.
4. What are the practical bearings of this doctrine? Co1 15:55-58.
I. The dead will be raised; 1Co. 15:1-34. This Paul proves by the following arguments, and illustrates in the following manner:
(1) By adducing reasons to show that Christ rose from the dead; Co1 15:1-11;
(a) From the Scripture; Co1 15:1-4.
(b) From the testimony of eyewitnesses; Co1 15:5-11.
(2) by showing the absurdity of the contrary doctrine; 1Co. 15:12-34:
(a) If the dead do not rise, it would follow that Christ has not risen; Co1 15:13.
(b) If Christ is not risen, he is preached in vain, and faith is reposed in him for nothing; Co1 15:14.
(c) It would follow that the apostles would be false witnesses and wicked people; whereas, the Corinthians had abundant reason to know the contrary;
(d) 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; Co1 15:16-17.
(e) If Christ was not risen, then all their pious friends who had believed in him must be regarded as lost; Co1 15:18.
(f) It would follow that believers in Christ would be in a more miserable condition than any others, if there was no resurrection; Co1 15:19.
(g) 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; Co1 15:29.
(h) It would be in vain that the apostles and others had suffered so many toils and persecutions, unless the dead should rise; Co1 15:30-32.
In the course of this part of his argument Co1 15:20-28 Paul introduces an "illustration" of the doctrine, or a statement of an important fact in regard to it, thus "separating" the argument in Co1 15:19 from the next, which occurs in Co1 15:29. Such interruptions of a train of thinking are not uncommon in the writings of Paul, and indicate the "fullness" and "richness" of his conceptions, when some striking thought occurs, or some plausible objection is to be met, and when he suspends his argument in order 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; Co1 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; Co1 15:21-22. This is an argument from "analogy," drawn from the obvious propriety of the doctrine that man should be raised up in a manner somewhat similar to the mode in which he had been involved in ruin.
(3) he states the "order" in which all this should be done; Co1 15:23-28. It is possible that some may have held that the resurrection must have been already passed, since it depended so entirely and so closely on the resurrection of Christ; compare Ti2 2:18. Paul, therefore, meets this objection; and shows that it must take place in a regular order; that Christ rose first, and that they who were his friends should rise at his coming. He then states what would take place at that time, when the work of redemption should have been consummated by the resurrection of the dead, and the entire recovery of all the redeemed to God, and the subjection of every foe.
II. What will be the nature of the bodies that shall be raised up? 1Co. 15:35-51.
This inquiry is illustrated:
(1) By a reference to grain that is sown; -Co1 15:36-38.
(2) by a reference to the fact that there are different kinds of flesh; Co1 15:39.
(3) by a reference to the fact that there are celestial bodies and earthly bodies; Co1 15:40.
(4) by the fact that there is a difference between the sun, and moon, and stars; Co1 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; -Co1 15:42-50. It is:
(a) Incorruptible; Co1 15:42.
(b) Glorious; Co1 15:43,
(c) Powerful; Co1 15:43.
(d) A spiritual body; Co1 15:44.
(e) It is like the body of the second man, the Lord from heaven; Co1 15:45-50.
III. What will become of those who shall be alive when the Lord Jesus shall return to raise the dead?
Answer: They shall be changed instantly, and suited for heaven, and made like the glorified saints that shall be raised from the dead; Co1 15:51-54.
IV. The practical consequences or influences of this doctrine; Co1 15:55-58;
(1) The doctrine is glorious and triumphant; it overcame all the evils of sin, and should fill the mind with joy; Co1 15:55-57.
(2) It should lead Christians to diligence, and firmness of faith, and patience, since their labor was not to be in vain; Co1 15:58.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
Co1 15:1, By Christ's resurrection, Co1 15:12. he proves the necessity of our resurrection, against all such as deny the resurrection of the body; Co1 15:21, The fruit, Co1 15:35. and the manner thereof; Co1 15:51, and of the changing of them that shall be found alive at the last day.
Geneva 1599
Moreover, (1) brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye (a) stand;
(1) The sixth treatise of this epistle, concerning the resurrection: and he uses a transition, or passing over from one matter to another, showing first that he brings no new thing, to the end that the Corinthians might understand that they had begun to swerve from the right course. And next that he does not go about to entreat of a trifling matter, but of another chief point of the Gospel, which if it is taken away, their faith will necessarily come to nothing. And so at the length he begins this treatise at Christ's resurrection, which is the ground and foundation of ours, and confirms it first by the testimony of the scriptures and by the witness of the apostles, and of more than five hundred brethren, and last of all by his own.
(a) In the profession of which you still continue.
John Gill
INTRODUCTION TO 1 CORINTHIANS 15
The apostle, in this chapter, recommends the Gospel, and gives a summary of it, proves the resurrection of Christ, and by various arguments establishes the doctrine of the resurrection of the dead, and answers objections made unto it. He also sets forth the glory there will be upon the bodies of risen saints, and the change that will be made on living ones; and concludes with an exhortation to perseverance in faith and holiness. As his chief view is the doctrine of the resurrection, he introduces this by recommending the Gospel in general, or by observing that this is a principal doctrine which should be remembered and retained, because it was the Gospel which he had preached, and they had received, and had hitherto persevered in, 1Cor 15:1 and besides was essential to salvation, and the means of it, by which they would be saved, if they retained it, except their faith in it was in vain, as it would be should they drop it, 1Cor 15:2. And moreover, the apostle had received it by divine revelation, and had faithfully delivered it to them, and therefore it became them to hold it fast; the sum of which were the death, burial, and resurrection of Christ, agreeably to the Scriptures of the Old Testament, 1Cor 15:3 and then he reckons up the eyewitnesses of the latter, as first Peter, then the twelve disciples, then five hundred brethren at one time; next James, and all the apostles; and last of all himself, 1Cor 15:5 of whom he speaks in a very diminishing style, describing himself as an abortive, affirming himself to be the least of the apostles, and unworthy to be in that office, or bear that name, giving this as a reason for it, because he had been a persecutor of the church of Christ, 1Cor 15:9 wherefore he ascribes the dignity he was raised to entirely to the free grace of God; and yet he magnifies his office, and observes, that the gifts of grace bestowed upon him were not in vain, and that he was a more abundant labourer than the rest of the apostles, and had more success; but then he freely declares that all he had, and all he did, were by the grace of God, 1Cor 15:10. But however, not to insist upon the difference between him and other apostles; he observes, that the subject matter of their ministry was the same, namely, a suffering and risen Saviour, and who was also the object of the faith of the believing Corinthians, 1Cor 15:11 wherefore the apostle proceeds to blame some among them for denying the doctrine of the resurrection from the dead, seeing it was a principal part of the ministry of the Gospel, that Christ was risen from the dead, 1Cor 15:12 whereas that would not be true, if there is no resurrection of the dead, 1Cor 15:13 but that Christ is risen, is not only evident from the testimonies of eyewitnesses before produced, but from the absurdities that follow upon a denial of it, as that the preaching of the Gospel was a vain thing, and faith in it also, 1Cor 15:14 yea, the apostles would be no other than false witnesses of God, testifying that he raised up Christ, when he is not risen, if the dead rise not, 1Cor 15:15 which argument is repeated, 1Cor 15:16 and other absurdities following such an hypothesis are added; as besides what was before mentioned, that faith becomes hereby a vain thing, such as have believed in him must be in an unregenerate state, and both under the power and guilt of sin, 1Cor 15:17 nay, not only so, but such who are dead in Christ, or for his sake are lost and perished, 1Cor 15:18 and even those of the saints who are alive must be the most unhappy and miserable of all mortals, 1Cor 15:19. But inasmuch as it is a certain point that Christ is risen, it is as clear a case that the saints will rise, which is argued from Christ being the firstfruits of those that are fallen asleep in him, which secures their resurrection to them, 1Cor 15:20 and from his being their covenant head, as Adam was to his posterity; so that as all his offspring died in him, all the saints will be quickened by Christ, death coming by the one, and the resurrection by the other, 1Cor 15:21. And whereas it might be objected, if this is the case, why did not the saints, who were dead before the resurrection of Christ, rise from the dead when he did, or quickly after? To which it is answered, there is an order observed agreeable to the firstfruits and lump: Christ, the firstfruits, is first, and then they that believe in him, 1Cor 15:23 and this will not be until the second coming of Christ, and the end of all things, when all the elect of God shall be gathered in; and then they will be raised and presented to the Father complete in soul and body, and all rule and authority among men will cease, 1Cor 15:24. But in the mean while Christ must reign until all enemies are subject to him, and the last of all that will be destroyed by him is death; which is another argument proving the resurrection of the dead; for if death is destroyed, the dead must rise, and never die more, 1Cor 15:25 That all things will be put under the feet of Christ, every enemy, and so death, is proved from a testimony out of Ps 8:6. But to prevent a cavil, and secure the honour of God the Father, he is excepted from being subject to him, 1Cor 15:27 so far is he from being so, that the Son shall be subject to him, and appear to be so as Mediator, by giving up the account of things to him; the end of which is, that God, Father, Son, and Spirit, may be all in all, 1Cor 15:28. The resurrection of the dead is further argued from the sufferings of the saints and martyrs of Jesus, for the sake of him and his Gospel, and particularly this doctrine of it, which are first figuratively expressed under the notion of a baptism, 1Cor 15:29 and then more literally and clearly signified by being in jeopardy, and exposed to danger of life continually, 1Cor 15:30 and which is exemplified in the case of the apostle himself, who was liable to death daily, 1Cor 15:31 of which he gives a particular instance in his fighting with beasts at Ephesus. Moreover, another absurdity would follow upon this, should this doctrine not be true; and that is, that a loose and licentious life, such an one as the Epicureans live, would be encouraged hereby, 1Cor 15:32 from which the apostle dissuades; partly from the pernicious effect of it, which he shows by a passage cited out of one of the Heathens, 1Cor 15:33 and partly from its being contrary to a righteous conversation, and from the stupidity, sinfulness, and ignorance, which such a course of life, upon such principles, declares, 1Cor 15:34. And then the apostle proceeds to answer questions, and remove objections relating to the resurrection of the dead; which questions and objections are put, 1Cor 15:35 which suppose the thing to be impossible and absurd, and to which answers are returned, first by observing, that grain which is sown in the earth first dies before it is quickened, and that it does not rise up bare grain as it was sown, but in a different form and shape, with additional circumstances greatly to its advantage; and has a body given by the power, and according to the pleasure of God, and suitable to the nature of the seed; by which is suggested, that in like manner the body first dies, and then is raised;, and though the same body, yet it is raised in a different form with different qualities, by the power, and according to the will of God; and therefore seeing there are every year such innumerable instances in nature, of dead and putrefied grain being revived, it need not be thought incredible, impracticable, and absurd, that God should raise the dead, 1Cor 15:36 and that the body, though the same shall rise different from what it was when laid in the grave, is illustrated by the difference of flesh in men, beasts, fishes, and birds; which, though all of it flesh, differs from each other; and so will the flesh of the body, in the resurrection, differ from the flesh it is now clothed with, 1Cor 15:39. And the same is further illustrated by the difference there is in the heavenly and earthly bodies, in the sun, and moon, and stars, and in one star from another; all which have respect to the same, showing not any difference there will be in risen bodies among themselves, but in risen bodies from what they now are, 1Cor 15:40 as appears by the accommodation of these similes to the resurrection of the dead; and which differences are clearly expressed, the present bodies being corrupt, dishonourable, weak, and natural, the risen ones being incorruptible, glorious, powerful, and spiritual, 1Cor 15:42. And that the risen bodies will be spiritual, the apostle proves, by comparing Adam and Christ together; the one had a natural body, the other had a spiritual body after his resurrection, 1Cor 15:45 the order of which is given, the natural body of Adam was before the spiritual body of Christ, 1Cor 15:46. Their original is also taken notice of, the one being of the earth, the other front heaven, 1Cor 15:47 and so accordingly the offspring of the one, and of the other, are different; the offspring of the first Adam are earthly like him, and have a natural body, as he had; the offspring of the second Adam are heavenly, as he was, and will have a body like to his; for as they bear the image of the first man, from whom they naturally descend, by having a natural body like to his, so they must bear the image of the second man, the Lord from heaven, by having a spiritual body fashioned like to his glorious body, 1Cor 15:48. And there is an absolute necessity for this, seeing bodies, in their present state, and case, as natural, mortal, and sinful, cannot be admitted into the possession of the kingdom and glory of the Lord, 1Cor 15:50 but inasmuch as all will not die, and so be raised again, but some will be alive at the coming of Christ and the resurrection of the dead, a difficulty arises how the living saints will come by spiritual bodies, in order to inherit the kingdom of God, without which they cannot inherit it: this difficulty the apostle removes, by making known a secret never divulged before, that at the same time the dead will be raised, which will be at the sounding of a trumpet; in a moment, at once the living saints will be changed, and become immortal and incorruptible, as the raised ones, 1Cor 15:51 for so it must be that these corruptible and mortal bodies be clothed with incorruption and immortality, either by the resurrection of them, or a change upon them, when either way they will become spiritual, 1Cor 15:53. And hereby some prophecies in Isaiah and Hoses will have their accomplishment, 1Cor 15:54 on the mention of which, some things in them are explained, as that sin is the sting of death, and the law is the strength of sin, which regard the prophecy in Hosea, 1Cor 15:56 and the victory obtained over death, which is mentioned in the prophecy of Isaiah, is ascribed to God, who gives it through Christ, to whom thanks are returned for it, 1Cor 15:57. And the chapter is concluded with an exhortation steadfastly to abide by the cause of Christ, and in his service; to which the saints are encouraged from this consideration, that they will find their account in it, 1Cor 15:58.
Robert Jamieson, A. R. Fausset and David Brown
THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
Moreover--"Now" [ALFORD and ELLICOTT].
I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1Cor 15:34). Compare Gal 1:11.
wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.
15:115:1: Ցուցանեմ ձեզ եղբարք՝ զաւետարանն իմ, զոր աւետարանեցի ձեզ. զոր եւ ընկալարուք, յոր եւ հաստատեա՛լդ էք.
1 Եղբայրնե՛ր, յիշեցնեմ ձեզ իմ Աւետարանը, որը քարոզեցի ձեզ, որը եւ ընդունեցիք, եւ որի մէջ հաստատ էք մնում.
15 Եղբա՛յրներ, ձեզի կ’իմացնեմ այն աւետարանը որ ես ձեզի քարոզեցի եւ որը ընդունեցիք ու անոր վրայ հաստատուած էք.
Ցուցանեմ ձեզ, եղբարք, զաւետարանն [71]իմ, զոր աւետարանեցի ձեզ, զոր եւ ընկալարուք, յոր եւ հաստատեալդ էք:

15:1: Ցուցանեմ ձեզ եղբարք՝ զաւետարանն իմ, զոր աւետարանեցի ձեզ. զոր եւ ընկալարուք, յոր եւ հաստատեա՛լդ էք.
1 Եղբայրնե՛ր, յիշեցնեմ ձեզ իմ Աւետարանը, որը քարոզեցի ձեզ, որը եւ ընդունեցիք, եւ որի մէջ հաստատ էք մնում.
15 Եղբա՛յրներ, ձեզի կ’իմացնեմ այն աւետարանը որ ես ձեզի քարոզեցի եւ որը ընդունեցիք ու անոր վրայ հաստատուած էք.
zohrab-1805▾ eastern-1994▾ western am▾
15:11: Напоминаю вам, братия, Евангелие, которое я благовествовал вам, которое вы и приняли, в котором и утвердились,
15:1  γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,
15:1. Γνωρίζω (I-acquaint-to) δὲ (moreover) ὑμῖν, (unto-ye," ἀδελφοί , ( Brethrened ,"τὸ (to-the-one) εὐαγγέλιον (to-a-goodly-messagelet,"ὃ (to-which) εὐηγγελισάμην ( I-goodly-messaged-to ) ὑμῖν, (unto-ye,"ὃ (to-which) καὶ (and) παρελάβετε, (ye-had-taken-beside,"ἐν (in) ᾧ (unto-which) καὶ (and) ἑστήκατε, (ye-had-come-to-stand,"
15:1. notum autem vobis facio fratres evangelium quod praedicavi vobis quod et accepistis in quo et statisNow I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand.
1. Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand,
15:1. And so I make known to you, brothers, the Gospel that I preached to you, which you also received, and on which you stand.
Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand:

1: Напоминаю вам, братия, Евангелие, которое я благовествовал вам, которое вы и приняли, в котором и утвердились,
15:1  γνωρίζω δὲ ὑμῖν, ἀδελφοί, τὸ εὐαγγέλιον ὃ εὐηγγελισάμην ὑμῖν, ὃ καὶ παρελάβετε, ἐν ᾧ καὶ ἑστήκατε,
15:1. notum autem vobis facio fratres evangelium quod praedicavi vobis quod et accepistis in quo et statis
Now I make known unto you, brethren, the gospel which I preached to you, which also you have received and wherein you stand.
15:1. And so I make known to you, brothers, the Gospel that I preached to you, which you also received, and on which you stand.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jg▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
1-34: От церковных, нравственных и литургических вопросов Ап. переходит теперь к догматическому вопросу - о воскресении мертвых. Очень вероятно, что сомнение в воскресении мертвых возникло среди некоторых коринфян (ст. 12) под влиянием Платонова взгляда на материю вообще (ulh) как на источник физического и нравственного зла и на тело в частности, как на греховное начало в человеческой природе. Этим воззрением только и можно объяснить, почему грекам казалось совершенно нежелательным будущее восстановление или воскресение тела. Может быть, отрицавшие будущее воскресение коринфские лжеучители, подобно позднейшим еретикам (2Тим. II:18), говорили, что "воскресение уже было", понимая под воскресением духовное обновление человечества благодатью искупления. - В противовес этим лжеучителям, Ап. сперва доказывает, что с воскресением мертвых стоит и падает (так в тексте В. Ш. ) все искупление. Прежде всего он твердо устанавливает факт воскресения Христова, которое составляет основу, на какой покоится надежда на наше собственное воскресение (1-11). Затем он разъясняет, что отрицание воскресения мертвых ведет непременно к отрицанию воскресения Христа, а с этим вместе к отрицанию истинности свидетельства Апостолов и всего христианства (12-19), и что - наоборот - вера в воскресение мертвых, тесно связанная с верою в воскресение Христа, составляет собою основу, на которой зиждутся все надежды христианина (20-28). В пополнение к сказанному Ап. делает замечание еще о некоторых последствиях, к каким ведет отрицание будущего воскресения. Именно в этом случае является совершенно бессмысленным крещение для мертвых и смерть за Христа. Напротив, жизнь в наслаждениях составляет единственно правильный исход из такого отрицания (29-34). 1-2: Напоминаю - точнее: обращаю ваше внимание(gnwrizw). Ап. уже благовестил им Евангелие, но предложил им его только как исторический факт. Теперь же он хочет обстоятельно выяснить им значение этого факта. - Если преподанное удерживаете... Недостаточно только принимать и исповедывать Евангелие: чтобы достигнуть спасения, нужно твердо и правильно держаться за это Евангелие, понимая его именно так, как понимал Ап. Павел. - Если только не тщетно уверовали, т. е. если только, конечно - чего Апостол не может допустить - вы не поверили во Христа без цели и без результата (eikh).
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resurrection of Christ.A. D. 57.
1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4 And that he was buried, and that he rose again the third day according to the scriptures: 5 And that he was seen of Cephas, then of the twelve: 6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7 After that, he was seen of James; then of all the apostles. 8 And last of all he was seen of me also, as of one born out of due time. 9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me. 11 Therefore whether it were I or they, so we preach, and so ye believed.

It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, v. 12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (2 Tim. ii. 17, 18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,

I. What a stress he lays upon it (v. 1, 2): Moreover, brethren, I declare unto you the gospel which I preached to you. 1. It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught. 2. It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God. 3. It was that alone by which they could hope for salvation (v. 2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe, (1.) They must be retained in mind, they must be held fast (so the word is translated, Heb. x. 23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Matt. x. 22. (2.) We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.

II. Observe what this gospel is, on which the apostle lays such stress. It was that doctrine which he had received, and delivered to them, en protois--among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom. iv. 25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.

III. Observe how this truth is confirmed,

1. By Old-Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Ps. xvi. 10; Isa. liii. 4-6; Dan. ix. 26, 27; Hos. vi. 2. Such scripture-types as Jonah (Matt. xii. 4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb. xi. 19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.

2. By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Matt. xxviii. 10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luke xxiv. 50. Compare Acts i. 2, 5-7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection (Luke xxiv. 48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Acts ix. 17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing, (1.) That he was one born out of due time (v. 8), an abortive, ektroma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance. (2.) By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, v. 9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (2 Cor. xi. 5)-- for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful. (3.) By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, v. 10. It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.

After this digression, the apostle returns to his argument, and tells them (v. 11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.
Adam Clarke: Commentary on the Bible - 1831
15:1: The Gospel which I preached unto you - This Gospel is contained in Christ dying for our sins, being buried, and rising again the third day. See the following verses.
Albert Barnes: Notes on the Bible - 1834
15:1: Moreover - But (δὲ de). In addition to what I have said, or in that which I am now about to say, I make known the main and leading truth of the gospel. The particle δὲ 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 pertained to the same general subject, and which was deemed of great importance.
I declare unto you - (Γνωρίζω Gnō rizō). This word properly means to make known, to declare, to Rev_eal Luk 2:15; Rom 9:22-23; then to tell, narrate, inform Eph 6:21; Col 4:7, Col 4:9; and also to put in mind of, to impress, to confirm; see the note at Co1 12:3. Here it does not mean that he was communicating to them 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 the note at Mar 1:1. The word here means the "glad announcement," or the "good news" about the coming of the Messiah, his life, and sufferings, and 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 Co1 15:3-4.
Which I preached unto you - Paul founded the church at Corinth; Act 18:1 ff. 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 strife. 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; and 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 well, often, to remind Christians of the truths which were preached to them when they were converted, and which were instrumental in their conversion. When they have gone off from these doctrines, when they had given 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, and was buried, and rose again from the dead. The argument of Paul here is, that they owed all the piety and comfort which they had to these doctrines; and that, therefore, they should still adhere to them as the foundation of all their hopes.
Which also ye have received - Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you, that, however that truth may now be denied by you, it was once received by you, and you professed to believe in the fact that Christ rose from the dead, and that the saints would rise.
And wherein ye stand - By which your church was founded, and by which all your piety and hope has 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:1: I declare: Co1 15:3-11, Co1 1:23, Co1 1:24, Co1 2:2-7; Act 18:4, Act 18:5; Gal 1:6-12
which also: Co1 1:4-8; Mar 4:16-20; Joh 12:48; Act 2:41, Act 11:1; Th1 1:6, Th1 2:13, Th1 4:1; Th2 3:6
ye stand: Rom 5:2; Co2 1:24; Pe1 5:12
John Gill
Moreover brethren, I declare unto you the Gospel,.... The apostle here passes on, and proceeds to a new subject, the doctrine of the resurrection of the dead, which some in this church denied; and which he undertakes to prove, establish, and defend; and in order to lead on to it, observes, that what he was about to declare, make known, or put them in mind of, was no other than the Gospel he had formerly preached to them, they had received, professed to stand in, and were saved by, unless their faith was in vain. The doctrine of the resurrection of the dead he calls "the Gospel", that being a most important doctrine, and a fundamental article of it. The resurrection of Christ from the dead made a considerable part in the ministry of the apostles, to the grief of the Sadducees among the Jews, to the scorn of the Gentile philosophers, and to the faith, hope, and comfort of Christians: this is the sum and substance of the word of faith, or doctrine of the Gospel, upon which the whole depends; see Rom 10:8 and the resurrection of the saints is connected with it, and assured by it. This indeed is the Gospel, good news, glad tidings that the bodies of the saints shall be raised again, and made like to the glorious body of Christ; and being reunited to their souls, shall live with him to all eternity; and were this out of the Gospel, it would not be Gospel, or good news; it would be an idle story, faith would be a vain thing, and hoping and believing Christians of all the most miserable. Moreover, says the apostle, the Gospel I declare, is
which I preached unto you; meaning, when he first came among them, and which had been so very useful to them for conversion and consolation; and therefore if he himself, or an angel from heaven, was to preach any other doctrine, it was to be rejected; and hence, much less should the false teachers be regarded: yea, adds he, it is the doctrine
which also you have received; when first enlightened and converted, with all gladness and joyfulness, with all readiness and cheerfulness, in the love of it, and by a full assent to it; and therefore having had such an experience of it, should not now depart from it: nay, he further says,
and wherein ye stand; as he hoped they did, at least it was what they ought to have done, and doubtless was the case of the majority of them, and whose example it became the rest to follow.
15:215:2: որով ապրեցէքն. որով բանիւ աւետարանեցի՛ թէ ունիցիք. բայց եթէ ՚ի զո՛ւր ինչ հաւատացէք[3906]։ [3906] Ամենայն ընտիր գրչագիրք համաձայն մերումս ունին՝ Որով ապրեցէքն։ Ոմանք յաւելուն. Աւետարանեցի ձեզ թէ... ՚ի զուր ինչ հաւատայցէք։
2 նրանով կը փրկուէք էլ, եթէ ամուր պահէք այն խօսքերը, որ քարոզեցի ձեզ. այլապէս ի զուր հաւատացած կը լինէք.
2 Որով կը փրկուիք ալ, եթէ ամուր բռնէք այն խօսքը որ ես ձեզի քարոզեցի, այնպէս որ պարապ տեղը հաւատացած չըլլաք։
որով ապրեցէքն, որով բանիւ աւետարանեցի թէ ունիցիք. բայց եթէ ի զուր ինչ հաւատացէք:

15:2: որով ապրեցէքն. որով բանիւ աւետարանեցի՛ թէ ունիցիք. բայց եթէ ՚ի զո՛ւր ինչ հաւատացէք[3906]։
[3906] Ամենայն ընտիր գրչագիրք համաձայն մերումս ունին՝ Որով ապրեցէքն։ Ոմանք յաւելուն. Աւետարանեցի ձեզ թէ... ՚ի զուր ինչ հաւատայցէք։
2 նրանով կը փրկուէք էլ, եթէ ամուր պահէք այն խօսքերը, որ քարոզեցի ձեզ. այլապէս ի զուր հաւատացած կը լինէք.
2 Որով կը փրկուիք ալ, եթէ ամուր բռնէք այն խօսքը որ ես ձեզի քարոզեցի, այնպէս որ պարապ տեղը հաւատացած չըլլաք։
zohrab-1805▾ eastern-1994▾ western am▾
15:22: которым и спасаетесь, если преподанное удерживаете так, как я благовествовал вам, если только не тщетно уверовали.
15:2  δι᾽ οὖ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.
15:2. δι' (through) οὗ (of-which) καὶ (and) σώζεσθε, (ye-be-saved,"τίνι (unto-what-one) λόγῳ (unto-a-forthee) εὐηγγελισάμην ( I-goodly-messaged-to ) ὑμῖν, (unto-ye,"εἰ (if) κατέχετε, (ye-hold-down,"ἐκτὸς (out-of) εἰ (if) μὴ (lest) εἰκῇ (unto-resembled) ἐπιστεύσατε. (ye-trusted-of)
15:2. per quod et salvamini qua ratione praedicaverim vobis si tenetis nisi si frustra credidistisBy which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.
2. by which also ye are saved; , in what words I preached it unto you, if ye hold it fast, except ye believed in vain.
15:2. By the Gospel, too, you are being saved, if you hold to the understanding that I preached to you, lest you believe in vain.
By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain:

2: которым и спасаетесь, если преподанное удерживаете так, как я благовествовал вам, если только не тщетно уверовали.
15:2  δι᾽ οὖ καὶ σῴζεσθε, τίνι λόγῳ εὐηγγελισάμην ὑμῖν εἰ κατέχετε, ἐκτὸς εἰ μὴ εἰκῇ ἐπιστεύσατε.
15:2. per quod et salvamini qua ratione praedicaverim vobis si tenetis nisi si frustra credidistis
By which also you are saved, if you hold fast after what manner I preached unto you, unless you have believed in vain.
15:2. By the Gospel, too, you are being saved, if you hold to the understanding that I preached to you, lest you believe in vain.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:2: By which also ye are saved - That is, ye are now in a salvable state; and are saved from your Gentilism, and from your former sins.
If ye keep in memory - Your future salvation, or being brought finally to glory, will now depend on your faithfulness to the grace that ye have received.
Albert Barnes: Notes on the Bible - 1834
15:2: By which also ye are saved - On which your salvation depends; the belief of which is indispensable to your salvation; see the note on Mar 16:16. 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 ye keep in memory - Margin, as in the Greek, "if ye 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 ye have believed in vain - You will be saved by it, if you adhere to it, unless it shall turn 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.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:2: ye are: Co1 1:18, Co1 1:21; Act 2:47 *Gr: Rom 1:16; Co2 2:15; Eph 2:8; Ti2 1:9
keep in memory: or, hold fast, Co1 15:11, Co1 15:12; Pro 3:1, Pro 4:13, Pro 6:20-23, Pro 23:23; Col 1:23; Th2 2:15; Heb 2:1; Heb 3:6, Heb 3:14, Heb 4:14, Heb 10:23
what I preached: Gr. by what speech I preached
unless: Co1 15:14; Psa 106:12, Psa 106:13; Luk 8:13; Joh 8:31, Joh 8:32; Act 8:13; Co2 6:1; Gal 3:4; Jam 2:14, Jam 2:17, Jam 2:26
Geneva 1599
By which also ye are saved, if ye keep in memory what I preached unto you, (b) unless ye have believed in vain.
(b) Which is very absurd, and cannot be, for they that believe must reap the fruit of faith.
John Gill
By which also ye are saved,.... It was the means of their salvation, and had been made the power of God unto salvation to them. Salvation is inseparably connected with true faith in Christ as a Saviour, and with a hearty belief of his resurrection from the dead, which is the earnest and pledge of the resurrection of the saints; and because of the certainty of it in the promise of God, through the obedience and death of Christ, and in the faith and hope of believers, which are sure and certain things, they are said to be saved already. To which the apostle puts in the following provisos and exceptions; the one is,
if ye keep in memory what I preached unto you; or rather, "if ye hold fast, or retain"; that is, by faith, the doctrine preached to you, and received by you, particularly the doctrine of the resurrection of the dead; for the salvation that is connected with it does not depend upon the strength of the memory, but upon the truth and steadfastness of faith: it is the man that perseveres in the faith and doctrine of Christ that shall be saved; and everyone that has truly believed in Christ, and cordially embraced his Gospel, shall hold on, and out to the end; though the faith of nominal believers may be overthrown by such men, as Hymenaeus and Philetus, who asserted, that the resurrection was past already; but so shall not the faith of real believers, because the foundation on which they are built stands sure, and the Lord has perfect knowledge of them, and will keep and save them. The other exception is,
unless ye have believed in vain: not that true faith can be in vain; for that is the faith of God's elect, the gift of his grace, the operation of his Spirit; Christ is the author and finisher of it, and will never suffer it to fail; it will certainly issue in everlasting salvation: but then as the word may be heard in vain, as it is by such who are compared to the wayside, and to the thorny and rocky ground; and as the Gospel of the grace of God may be received in vain; so a mere historical faith may be in vain; this a man may have, and not the grace of God, and so be nothing; with this he may believe for a while, and then drop it: and since each of these might possibly be the case of some in this church, the apostle puts in these exceptions, in order to awaken the attention of them all to this important doctrine he was reminding them of.
John Wesley
Ye are saved, if ye hold fast - Your salvation is begun, and will be perfected, if ye continue in the faith. Unless ye have believed in vain - Unless indeed your faith was only a delusion.
Robert Jamieson, A. R. Fausset and David Brown
ye are saved--rather, "ye are being saved."
if ye keep in memory what I preached unto you--Able critics, BENGEL and others, prefer connecting the words thus, "I declare unto you the Gospel (1Cor 15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."
unless--which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.
15:315:3: Զի ես ձեզ զայն նա՛խ աւանդեցի, զոր եւ ե՛սն ընկալայ, թէ եւ Քրիստոս մեռա՛ւ վասն մեղաց մերոց ըստ գրոց[3907], [3907] Ոմանք. Ես ընկալայ, եթէ Քրիստոս մեռաւ։
3 որովհետեւ ես ձեզ աւանդեցի նախ այն, ինչը ես ինքս ընդունեցի. թէ՝ Քրիստոս մեռաւ մեր մեղքերի համար՝ ըստ Գրքերի
3 Վասն զի ամենէն առաջ ես ձեզի աւանդեցի զանիկա, որ ես ալ ընդունեցի, թէ Քրիստոս մեր մեղքերուն համար մեռաւ, գրքերուն ըսածին համեմատ
Զի ես ձեզ զայն նախ աւանդեցի` զոր եւ եսն ընկալայ, եթէ Քրիստոս մեռաւ վասն մեղաց մերոց ըստ գրոց:

15:3: Զի ես ձեզ զայն նա՛խ աւանդեցի, զոր եւ ե՛սն ընկալայ, թէ եւ Քրիստոս մեռա՛ւ վասն մեղաց մերոց ըստ գրոց[3907],
[3907] Ոմանք. Ես ընկալայ, եթէ Քրիստոս մեռաւ։
3 որովհետեւ ես ձեզ աւանդեցի նախ այն, ինչը ես ինքս ընդունեցի. թէ՝ Քրիստոս մեռաւ մեր մեղքերի համար՝ ըստ Գրքերի
3 Վասն զի ամենէն առաջ ես ձեզի աւանդեցի զանիկա, որ ես ալ ընդունեցի, թէ Քրիստոս մեր մեղքերուն համար մեռաւ, գրքերուն ըսածին համեմատ
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15:33: Ибо я первоначально преподал вам, что и [сам] принял, [то] [есть], что Христос умер за грехи наши, по Писанию,
15:3  παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15:3. παρέδωκα (I-gave-beside) γὰρ (therefore) ὑμῖν (unto-ye) ἐν (in) πρώτοις , ( unto-most-before ,"ὃ (to-which) καὶ (and) παρέλαβον, (I-had-taken-beside,"ὅτι (to-which-a-one) Χριστὸς (Anointed) ἀπέθανεν (it-had-died-off) ὑπὲρ (over) τῶν (of-the-ones) ἁμαρτιῶν (of-un-adjustings-along-unto) ἡμῶν (of-us) κατὰ (down) τὰς (to-the-ones) γραφάς, (to-scribings,"
15:3. tradidi enim vobis in primis quod et accepi quoniam Christus mortuus est pro peccatis nostris secundum scripturasFor I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:
3. For I delivered unto you first of all that which also I received, how that Christ died for our sins according to the scriptures;
15:3. For I handed on to you, first of all, what I also received: that Christ died for our sins, according to the Scriptures;
For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures:

3: Ибо я первоначально преподал вам, что и [сам] принял, [то] [есть], что Христос умер за грехи наши, по Писанию,
15:3  παρέδωκα γὰρ ὑμῖν ἐν πρώτοις, ὃ καὶ παρέλαβον, ὅτι χριστὸς ἀπέθανεν ὑπὲρ τῶν ἁμαρτιῶν ἡμῶν κατὰ τὰς γραφάς,
15:3. tradidi enim vobis in primis quod et accepi quoniam Christus mortuus est pro peccatis nostris secundum scripturas
For I delivered unto you first of all, which I also received: how that Christ died for our sins, according to the scriptures:
15:3. For I handed on to you, first of all, what I also received: that Christ died for our sins, according to the Scriptures;
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
3-5: Ап. ранее (XI:2) хвалил коринфян за твердое хранение церковных установлений, им введенных, но теперь он, начиная речь о догматических преданиях, воздерживается от похвалы. Ясно, что в последнем отношении коринфяне похвалы не заслуживали. Напротив, он считает нужным снова предложить их вниманию все учение о воскресении, преподанное им раньше устно. При этом он прежде всего напоминает им целый ряд неопровержимых свидетельств, на которых основывается вера в воскресение Иисуса Христа, которое составляет ручательство в нашем будущем воскресении. - Ибо. Почему Ап. считает нужным раскрыть пред коринфянами значение воскресения Христова и всеобщего воскресения мертвых (ст. 1)? Потому, что это, при его выступлении в Коринфе, было важнейшим пунктом его проповеди, составляло, так сказать, фундамент его учения. - Принял. Ап. узнал о фактах (напр. о явлении Христа Петру и Иакову) от Апостолов, но что касается значения самого события смерти и воскресения, то оно выяснилось для него путем внутреннего просвещения, какое он получил от Самого Господа (Гал I:12). Так для него было выяснено, что Христос умер для искупления людей от грехов и что эта смерть Христа была вполне согласна с писаниями Ветхого Завета. - Погребен был. Этот факт погребения свидетельствует о том, что смерть для Христа действительно наступила, что Он умер на самом деле, а не казался только умершим. - По писанию. О воскресении Христа в третий день можно находить предуказание в судьбе пр. Ионы, а равно у пр. Осии (VI:2). - Явился Кифе, потом двенадцати. Об обоих этих явлениях, имевших место в первый день воскресения, упоминает ев. Лука (Лк XXIV:34, 36), и о втором только - ев. Иоанн (Ин XX:19: и сл. ). Ап. очевидно говорит здесь о телесном явлении Воскресшего Христа. В самом деле, какую цель имел Апостол, перечисляя апостольские свидетельства? Он, конечно, хотел этим доказать истину нашего будущего телесного воскресения, а эта истина могла быть основана только на телесном явлении Воскресшего Господа. Заметить нужно, что западные кодексы читают не: двенадцати, а одиннадцати(как и наш слав. перевод). Какое чтение более правильное? Со стороны точного смысла, конечно, последнее, потому что, когда Христос воскрес, Иуды среди Апостолов уже не было, и их оставалось только одиннадцать. Но и первое чтение имеет право на признание, потому что двенадцать оставались двенадцатью даже и тогда, когда в этом кружке первых учеников Христовых недоставало одного или двоих (напр. Иуды и Фомы - при явлении Воскресшего Христа). Выражение 12: Апостолов было техническим термином для обозначения достоинства тех призванных Самим Христом первых учеников Его, подобно тому как в истории известен термин: Совет десяти и т. под. Кроме того, это чтение: 12-ти (Апостолам) подтверждается и древнейшими рукописями.
Adam Clarke: Commentary on the Bible - 1831
15:3: For I delivered unto you first of all - Εν προτοις· As the chief things, or matters of the greatest importance; fundamental truths.
That which I - received - By revelations from God himself, and not from man.
That Christ died for our sins - The death of Jesus Christ, as a vicarious sacrifice for sin, is εν πρωτοις; among the things that are of chief importance, and is essential to the Gospel scheme of salvation.
According to the Scriptures - It is not said any where in the Scriptures, in express terms, that Christ should rise on the third day; but it is fully implied in his types, as in the case of Jonah, who came out of the belly of the fish on the third day; but particularly in the case of Isaac, who was a very expressive type of Christ; for, as his being brought to the Mount Moriah, bound and laid on the wood, in order to be sacrificed, pointed out the death of Christ; so his being brought alive on the third day from the mount was a figure of Christ's resurrection. Bishop Pearce and others refer to Mat 12:40; Mat 16:21; and Luk 9:22; "which two Gospels, having been written at the time when Paul wrote this epistle, were properly called by the name of the Sacred Scriptures." It might be so; but I do not know of one proof in the New Testament where its writings, or any part of them, are called the Scriptures.
Albert Barnes: Notes on the Bible - 1834
15:3: For I delivered unto you - See the note at Co1 11:23. "First of all." Among the first doctrines which I preached. As the leading and primary doctrines of Christianity.
That which I also received - Which had been communicated to me. 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; compare the Co1 10:23, note; Gal 1:2, note. This is one instance in which he claims to be under the 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, and by which it had been established, and by which they would be saved. It follows that there can be no true church, and no wellfounded 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 the note at Joh 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 adduced and dwelt upon the particular places. Some of the places where this is taught are the following: Ps. 22; Isa 53:1-12; Dan 9:26; Zac 12:10; compare Luk 24:26, Luk 24:46. See also Hengstenberg's Christology of the Old Testament, vol. 1:pp. 187, 216, translated by Keith.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:3: I delivered: Co1 4:1, Co1 4:2, Co1 11:2, Co1 11:23; Eze 3:17; Mat 20:18, Mat 20:19; Mar 16:15, Mar 16:16; Luk 24:46, Luk 24:47; Gal 1:12
Christ: Mat 26:28; Rom 3:25, Rom 4:25; Co2 5:21; Gal 1:4, Gal 3:13; Eph 1:7, Eph 5:2; Heb 10:11, Heb 10:12; Pe1 2:24, Pe1 3:18; Jo1 2:2; Rev 1:5
according: Gen 3:15; Psa. 22:1-31, 69:1-36; Isa 53:1-12; Dan 9:24-26; Zac 13:7; Luk 24:26, Luk 24:27, Luk 24:46; Act 3:18, Act 26:22, Act 26:23; Pe1 1:11, Pe1 2:24
John Gill
For I delivered unto you first of all,.... Not only in the first place as to order; but among the chief and principal things, as the words will bear to be rendered, this was insisted on in his ministry; this was one he after relates, even a crucified Christ, or the doctrine of his dying for the sins of his people; and which he mentions to lead on to his resurrection; which he meant to improve, and does improve, in a very strong manner, in favour of the resurrection of the saints. This doctrine of a crucified Saviour, which he at first determined only to make known among them, and did make known, was what he fully and faithfully delivered to them, as he had received it:
that which also I received; not from men, but from Christ; for from him he had the doctrines of the Gospel, as well as the ordinances of it; and he delivered nothing to be believed and practised, but what he had received, and which ought to be the practice and conduct of every Gospel minister; whatever they have received they should deliver, and nothing else: and especially the following important doctrine,
how that Christ died for our sins according to the Scriptures; that is, of the Old Testament, the writings of Moses, and the prophets, according to Scripture promises, Scripture types, and Scripture prophecies; particularly Gen 3:15 Dan 9:24 which declare that his heel was to be bruised, that he should be brought to the dust of death, should pour out his soul unto death, and be stricken and cut off in a judicial way, and that for sins; not his own, but for the sins of his people, in order to atone for them, procure the pardon of them, take them away, make an end of them, and abolish them; all which he has done, as the Gospel declares, and the apostle affirms; and thereby was accomplished what Moses and the prophets did say should come to pass. Every promise, type, and prophecy recorded in the law, in the prophets, and in the psalms, concerning his sufferings and death, had their fulfilment in him; nothing was more clearly prefigured and foretold, and nothing more punctually and fully answered.
John Wesley
I received - From Christ himself. It was not a fiction of my own. Is 53:8-9.
Robert Jamieson, A. R. Fausset and David Brown
I delivered unto you--A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (Acts 8:37).
first of all--literally, "among the foremost points" (Heb 6:2). The atonement is, in Paul's view, of primary importance.
which I . . . received--from Christ Himself by special revelation (compare 1Cor 11:23).
died for our sins--that is, to atone FOR them; for taking away our sins (1Jn 3:5; compare Gal 1:4): "gave Himself for our sins" (Is 53:5; 2Cor 5:15; Tit 2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (Heb 5:3; 1Pet 2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (Rom 4:25), (though in English Version translated similarly, "for").
according to the scriptures--which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [BENGEL]. So our Lord quotes Is 53:12, in Lk 22:37; compare Ps 22:15, &c.; Dan 9:26.
15:415:4: եւ զի թաղեցա՛ւ, թէ եւ յարեա՛ւ յաւուր երրորդի՝ ըստ գրոց.
4 եւ թէ՝ թաղուեց եւ թէ՝ յարութիւն առաւ երրորդ օրը՝ ըստ Գրքերի
4 Եւ թաղուեցաւ ու յարութիւն առաւ երրորդ օրը, գրքերուն ըսածին համեմատ
եւ զի թաղեցաւ, թէ` եւ յարեաւ յաւուր երրորդի ըստ գրոց:

15:4: եւ զի թաղեցա՛ւ, թէ եւ յարեա՛ւ յաւուր երրորդի՝ ըստ գրոց.
4 եւ թէ՝ թաղուեց եւ թէ՝ յարութիւն առաւ երրորդ օրը՝ ըստ Գրքերի
4 Եւ թաղուեցաւ ու յարութիւն առաւ երրորդ օրը, գրքերուն ըսածին համեմատ
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15:44: и что Он погребен был, и что воскрес в третий день, по Писанию,
15:4  καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς,
15:4. καὶ (and) ὅτι (to-which-a-one) ἐτάφη, (it-had-been-interred,"καὶ (and) ὅτι (to-which-a-one) ἐγήγερται (it-had-come-to-be-roused) τῇ (unto-the-one) ἡμέρᾳ (unto-a-day) τῇ (unto-the-one) τρίτῃ (unto-third) κατὰ (down) τὰς (to-the-ones) γραφάς, (to-scribings,"
15:4. et quia sepultus est et quia resurrexit tertia die secundum scripturasAnd that he was buried: and that he rose again according to the scriptures:
4. and that he was buried; and that he hath been raised on the third day according to the scriptures;
15:4. and that he was buried; and that he rose again on the third day, according to the Scriptures;
And that he was buried, and that he rose again the third day according to the scriptures:

4: и что Он погребен был, и что воскрес в третий день, по Писанию,
15:4  καὶ ὅτι ἐτάφη, καὶ ὅτι ἐγήγερται τῇ ἡμέρᾳ τῇ τρίτῃ κατὰ τὰς γραφάς,
15:4. et quia sepultus est et quia resurrexit tertia die secundum scripturas
And that he was buried: and that he rose again according to the scriptures:
15:4. and that he was buried; and that he rose again on the third day, according to the Scriptures;
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Albert Barnes: Notes on the Bible - 1834
15:4: And that he was buried - That is, evidently according to the Scriptures; see Isa 53:9.
And that he rose again the third day ... - 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 Act 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Psa 16:1-11.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:4: that: Isa 53:9; Mat 27:57-60; Mar 15:43-46; Luk 23:50-53; Joh 19:38-42; Act 13:29; Rom 6:4; Col 2:12
he rose: Co1 15:16-21; Mat 20:19, Mat 27:63, Mat 27:64, Mat 28:1-6; Mar 9:31, Mar 10:33, Mar 10:34, Mar 16:2-7; Luk 9:22; Luk 18:32, Luk 18:33, Luk 24:5-7; Joh 2:19-21, Joh 20:1-9; Act 1:3, Act 2:23, Act 2:24, Act 2:32, Act 13:30; Act 17:31; Heb 13:20
according: Psa 2:7, Psa 16:10, Psa 16:11; Isa 53:10-12; Hos 6:2; Jon 1:17; Mat 12:40; Luk 24:26, Luk 24:46; Act 2:25-33, Act 13:30-37, Act 26:22, Act 26:23; Pe1 1:11
John Gill
And that he was buried,.... That is, according to the Scriptures; for as he died and rose again according to the Scriptures, he was buried according to them; which speak of his being in hell, in "sheol", in the grave, and of his making his grave with the wicked, and with the rich in his death, Ps 16:10 and which had their accomplishment through Joseph of Arimathea, a rich man, who begged the body of Jesus, wrapped in linen, and laid it in his own new tomb. And besides these Scripture prophecies of his burial, Jonah's being three days and three nights in the whale's belly was a type of it, and according to which our Lord himself foretold it, Mt 12:40. Now since this was prophesied of, and typified, and had its actual accomplishment, it was very proper for the apostle to take notice of it, both to confirm the certainty of Christ's death, and the truth of his resurrection, which his death and burial are mentioned, in order to lead on to, and next follows:
and that he rose again the third day according to the Scriptures: that he should rise again from the dead was very plainly hinted or expressed in several prophecies which speak of the rising of his dead body, of its not being left in the grave so long as to see corruption; and which therefore could not be in it more than three days; and of his lifting up his head after he had drank of the brook by the way; of his ascension to heaven, and session at the right hand of God, which suppose his resurrection, Is 26:19. And that he should rise again the third day, is not only suggested in Hos 6:2 but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ's resurrection; and by Jonah's deliverance out of the whale's belly, after he had been in it three days. The Jews take a particular notice of the third day as remarkable for many things they observe (e), as
"of the third day Abraham lift up his eyes, Gen 22:4 of the third day of the tribes, Gen 42:18 of the third day of the spies, Josh 2:16 of the third day of the giving of the law, Ex 19:16 of the third day of Jonah, Jon 1:17 of the third day of them that came out of the captivity, Ezra 8:15 of the third day of the resurrection of the dead, as it is written, Hos 6:2 "after two days will he revive us, in the third day he will raise us up, and we shall live in his sight".''
From which passage, it is clear, that they under stood the prophecy in Hosea of the resurrection of the dead; and it is observable, that among the remarkable third days they take notice of, are the two instances of Isaac's and Jonah's deliverances, which were Scripture types of Christ's resurrection. From which observations they establish this as a maxim (f), that
"God does not leave the righteous in distress more than three days.''
That Christ did rise again from the dead, in pursuance of those prophecies and types, the apostle afterwards proves by an induction of particular instances of persons who were eyewitnesses of it.
(e) Bereshit Rabba, sect. 56. fol. 49. 3. (f) Mattanot Cehunah in ib.
John Wesley
According to the scriptures - He proves it first from scripture, then from the testimony of a cloud of witnesses. Ps 16:10.
Robert Jamieson, A. R. Fausset and David Brown
buried . . . rose again--His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (Mt 27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (Acts 2:26-28) [BENGEL].
rose again--Greek, "hath risen": the state thus begun, and its consequences, still continue.
15:515:5: եւ թէ երեւեցաւ Կեփայի՛, եւ ապա երկոտասանի՛ցն[3908]. [3908] Ոմանք. Թէ եւ երեւեցաւ... եւ ապա երկոտասանցն։ Ուր Ոսկան ըստ Լատինականին. Եւ ապայ մետասանիցն։
5 եւ երեւաց Կեփասին եւ ապա՝ Տասներկուսին.
5 Եւ երեւցաւ Կեփասին ու ետքը տասներկուքին.
եւ թէ` երեւեցաւ Կեփայի, եւ ապա երկոտասանիցն:

15:5: եւ թէ երեւեցաւ Կեփայի՛, եւ ապա երկոտասանի՛ցն[3908].
[3908] Ոմանք. Թէ եւ երեւեցաւ... եւ ապա երկոտասանցն։ Ուր Ոսկան ըստ Լատինականին. Եւ ապայ մետասանիցն։
5 եւ երեւաց Կեփասին եւ ապա՝ Տասներկուսին.
5 Եւ երեւցաւ Կեփասին ու ետքը տասներկուքին.
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15:55: и что явился Кифе, потом двенадцати;
15:5  καὶ ὅτι ὤφθη κηφᾷ, εἶτα τοῖς δώδεκα·
15:5. καὶ (and) ὅτι (to-which-a-one) ὤφθη (it-was-beheld) Κηφᾷ, (unto-a-Kefas,"εἶτα (if-to-the-ones) τοῖς (unto-the-ones) δώδεκα: (unto-two-ten)
15:5. et quia visus est Cephae et post haec undecimAnd that he was seen by Cephas, and after that by the eleven.
5. and that he appeared to Cephas; then to the twelve;
15:5. and that he was seen by Cephas, and after that by the eleven.
And that he was seen of Cephas, then of the twelve:

5: и что явился Кифе, потом двенадцати;
15:5  καὶ ὅτι ὤφθη κηφᾷ, εἶτα τοῖς δώδεκα·
15:5. et quia visus est Cephae et post haec undecim
And that he was seen by Cephas, and after that by the eleven.
15:5. and that he was seen by Cephas, and after that by the eleven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:5: That he was seen of Cephas, then of the twelve - This refers to the journey to Emmaus, Luk 24:13, Luk 24:34; and to what is related Mar 16:14.
Then of the twelve - Instead of δωδεκα, twelve, ενδεκα, eleven, is the reading of D*EFG, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the fathers; and this reading is supported by Mar 16:14. Perhaps the term twelve is used here merely to point out the society of the apostles, who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterward filled up. See Joh 20:24.
Albert Barnes: Notes on the Bible - 1834
15:5: And that he was seen of Cephas - Peter; See the note at Joh 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 yet lived to attest, the truth of the resurrection of the Lord Jesus; and shows that it was not possible that so many witnesses should have been deceived. As this was not the first time in which 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 adduce 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. But he does not refer to them in general merely, but mentions "names," and refers to persons who "were then alive," who could attest the truth of the resurrection. It may be observed, also, that Paul observes probably 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 it was done, see the notes on the Gospels.
Then of the twelve - The apostles; still called "the twelve," 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 Joh 20:19, Joh 20:24; and also to them when Thomas was present, Joh 20:24-29. Probably Paul here refers to the latter occasion, when all the surviving apostles were present.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:5: that: Luk 24:34, Luk 24:35
Cephas: Co1 1:12, Co1 3:22, Co1 9:5; Joh 1:42
then: Mar 16:14; Luk 24:36-49; Joh 20:19-26; Act 1:2-14, Act 10:41
Geneva 1599
And that he was seen of Cephas, then of the (c) twelve:
(c) Of those twelve picked and chosen apostles, who were commonly called twelve, though Judas was put out of the number.
John Gill
And that he was seen of Cephas,.... Or Simon Peter; for Cephas was a name given him by Christ, Jn 1:42. This was not another Cephas, one of the seventy disciples, as Clemens suggests (g), but the Apostle Peter himself, to whom it is certain the Lord appeared. Not that he was the first person by whom Christ was seen after his resurrection, for he first appeared to Mary Magdalene, Mk 16:9 but the testimony of the women the apostle omits, and it seems as if Peter was the first of the men that saw Christ when risen, see Lk 24:34. Whether he was one of the disciples that went to Emmaus, to whom Christ joined himself, and entered into discourse with, is not certain; it should rather seem, that the appearance here referred to was when he was alone;
then of the twelve; though there were then but eleven of them, Judas being gone from them, and having destroyed himself; and at the first appearance of Christ to them, there were but ten present, Thomas being absent; and yet because their original number, when first chosen and called, were twelve, they still went by the same name; see Jn 20:24. The appearance or appearances here referred to are those in Jn 20:19. The Vulgate Latin reads the "eleven"; and so the Claromontane exemplar.
(g) Apud Euseb. Eccl. Hist. l. 1. c. 12.
John Wesley
By the twelve - This was their standing appellation; but their full number was not then present.
Robert Jamieson, A. R. Fausset and David Brown
seen of Cephas--Peter (Lk 24:34).
the twelve--The round number for "the Eleven" (Lk 24:33, Lk 24:36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (Acts 1:22-23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."
15:615:6: ապա երեւեցաւ աւելի՛ եւս քան զհինգ հարեւր եղբարց միանգամայն. յորոց բազումք կա՛ն մինչեւ ցայժմ, եւ ոմանք ննջեցի՛ն.
6 ապա երեւաց միանգամից աւելի քան հինգ հարիւր եղբայրների, որոնցից շատերը կան մինչեւ այժմ. ոմանք էլ՝ ննջեցեալ եղան:
6 Ետքը հինգ հարիւրէ աւելի եղբայրներու մէկտեղ երեւցաւ, որոնցմէ շատերը մինչեւ հիմա կ’ապրին եւ ոմանք՝ ննջեցին։
ապա երեւեցաւ աւելի եւս քան զհինգ հարեւր եղբարց միանգամայն. յորոց բազումք կան մինչեւ ցայժմ, եւ ոմանք ննջեցին:

15:6: ապա երեւեցաւ աւելի՛ եւս քան զհինգ հարեւր եղբարց միանգամայն. յորոց բազումք կա՛ն մինչեւ ցայժմ, եւ ոմանք ննջեցի՛ն.
6 ապա երեւաց միանգամից աւելի քան հինգ հարիւր եղբայրների, որոնցից շատերը կան մինչեւ այժմ. ոմանք էլ՝ ննջեցեալ եղան:
6 Ետքը հինգ հարիւրէ աւելի եղբայրներու մէկտեղ երեւցաւ, որոնցմէ շատերը մինչեւ հիմա կ’ապրին եւ ոմանք՝ ննջեցին։
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15:66: потом явился более нежели пятистам братий в одно время, из которых большая часть доныне в живых, а некоторые и почили;
15:6  ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·
15:6. ἔπειτα (upon-if-to-the-ones) ὤφθη (it-was-beheld) ἐπάνω (upon-up-unto-which) πεντακοσίοις ( unto-five-hundred ) ἀδελφοῖς ( unto-brethrened ) ἐφάπαξ, (upon-once,"ἐξ (out) ὧν ( of-which ) οἱ (the-ones) πλείονες ( more-beyond ) μένουσιν (they-stay) ἕως (unto-if-which) ἄρτι, (unto-adjusted,"τινὲς (ones) δὲ (moreover) ἐκοιμήθησαν: (they-were-reposed-unto)
15:6. deinde visus est plus quam quingentis fratribus simul ex quibus multi manent usque adhuc quidam autem dormieruntThen was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep.
6. then he appeared to above five hundred brethren at once, of whom the greater part remain until now, but some are fallen asleep;
15:6. Next he was seen by more than five hundred brothers at one time, many of whom remain, even to the present time, although some have fallen asleep.
After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep:

6: потом явился более нежели пятистам братий в одно время, из которых большая часть доныне в живых, а некоторые и почили;
15:6  ἔπειτα ὤφθη ἐπάνω πεντακοσίοις ἀδελφοῖς ἐφάπαξ, ἐξ ὧν οἱ πλείονες μένουσιν ἕως ἄρτι, τινὲς δὲ ἐκοιμήθησαν·
15:6. deinde visus est plus quam quingentis fratribus simul ex quibus multi manent usque adhuc quidam autem dormierunt
Then was he seen by more than five hundred brethren at once: of whom many remain until this present, and some are fallen asleep.
15:6. Next he was seen by more than five hundred brothers at one time, many of whom remain, even to the present time, although some have fallen asleep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
6: Упоминаемое здесь явление, несомненно, то же, о котором сообщает ев. Матфей (XXVIII:16). Если ев. упоминает только об одиннадцати, оставляя без внимания пятьсот братий, то это объясняется тем, что у него приводятся повеления Христа, которые имели отношение только к Апостолам (Мф XXVIII:18-20). - Доныне в живых. Об этом упоминает Ап. для того, чтобы указать коринфянам возможность расспросить о Христе Воскресшем у тех, которые видели Его по воскресении.
Adam Clarke: Commentary on the Bible - 1831
15:6: Above five hundred brethren at once - This was probably in Galilee, where our Lord had many disciples. See Mat 28:16. What a remarkable testimony is this to the truth of our Lord's resurrection! Five hundred persons saw him at one time; the greater part of whom were alive when the apostle wrote, and he might have been confronted by many if he had dared to assert a falsity.
Albert Barnes: Notes on the Bible - 1834
15:6: Above five hundred brethren at once - More than 500 Christians or followers of Jesus at one time. This was probably in Galilee, where the Lord Jesus had spent the greater part of his public ministry, and where he had made most disciples. The place, however, is not designated, and, of course, cannot be known. It is remarkable that this fact is omitted by all the evangelists; but why they should have omitted so remarkable a proof of the resurrection of the Lord Jesus, is unknown. There is a slight circumstance hinted at in Mat 28:10, which may throw some light on this passage. After his resurrection, Jesus said to the women who were at the sepulchre, "Go tell my brethren that they go into Galilee, and there shall they see me." And in Co1 15:16 it is said, "The eleven disciples went away into Galilee, into a mountain where Jesus had appointed them." Jesus had spent most of his public life in Galilee. He had made most of his disciples there.
It was proper, therefore, that those disciples, who would, of course, hear of his death, should have some public confirmation of the fact that he had risen. It is very probable, also, that the eleven who went down into Galilee after he rose would apprize the brethren there of what had been said to them, that Jesus would meet them on a certain mountain; and it is morally certain that they who had followed him in so great numbers in Galilee would be drawn together by the report that the Lord Jesus, who had been put to death, was about to be seen there again alive. Such is human nature, and such was the attachment of these disciples to the Lord Jesus, that it is morally certain a large concourse would assemble on the slightest rumor that such an occurrence was to happen. Nothing more would be necessary anywhere to draw a concourse of people than a rumor that one who was dead would appear again; and in this instance, where they ardently loved him, and when, perhaps, many believed that he would rise, they would naturally assemble in great numbers to see him once more. One thing is proved by this, that the Lord Jesus had many more disciples than is generally supposed. If there were five hundred who could be assembled at once in a single part of the land where he had preached, there is every reason to suppose that there were many more in other parts of Judea.
The greater part remain unto this present - Are now alive, and can be appealed to, in proof that they saw him. What more conclusive argument for the truth of his resurrection could there be than that 500 persons had seen him, who had been intimately acquainted with him in his life, and who had become his followers? If the testimony of 500 could not avail to prove his resurrection, no number of witnesses could. And if 500 people could thus be deceived, any number could; and it would be impossible to substantiate any simple matter of fact by the testimony of eye-witnesses.
But some are fallen asleep - Have died. This is the usual expression employed in the Scripture to describe the death of saints. It denotes:
(1) The calmness and peace with which, they die, like sinking into a gentle sleep;
(2) The hope of a resurrection, as we sink to sleep with the expectation of again awaking; see the Joh 11:11 note; Co1 11:30 note.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:6: he was: Mat 28:10, Mat 28:16, Mat 28:17; Mar 16:7
are: Co1 15:18; Act 7:60, Act 13:36; Th1 4:13, Th1 4:15; Pe2 3:4
Geneva 1599
After that, he was seen of above five hundred brethren at (d) once; of whom the greater part remain unto this present, but some are fallen asleep.
(d) Not at several different times, but together and at one instant.
John Gill
After that he was seen of above five hundred brethren at once,.... Not at, or near Jerusalem, for the number of the disciples that were together there, made but about an hundred and twenty, Acts 1:15 but in Galilee, where Christ, in the days of his flesh, had most chiefly conversed, most frequently preached and wrought his miracles, and where the number of his disciples and followers were very large: here he promised his disciples to go before them, and show himself to them after his resurrection, as he accordingly did, Mt 26:32. And this being signified by the apostles to the brethren there, it is no wonder that there was such a number of them gathered on that occasion:
of whom the greater part remain unto this present; and so might be personally applied unto for the truth of this, was it necessary; it being but about five or six and twenty years ago at the writing of this epistle:
and some were fallen asleep; were dead, as it might be reasonably thought there were among so many, and in such a length of time; though doubtless these had surviving friends, relations, and acquaintance, to whom they had communicated this important case, and who were ready to attest what they had heard them in the most solemn manner declare.
John Wesley
Above five hundred - Probably in Galilee. A glorious and incontestable proof! The greater part remain - Alive.
Robert Jamieson, A. R. Fausset and David Brown
five hundred--This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (Mt 26:32; Mt 28:7, Mt 28:10, Mt 28:16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. ALFORD'S theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (Acts 1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and JUNIUS were, perhaps, of the number (Rom 16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, Acts 1:22).
remain unto this present--and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.
fallen asleep--in the sure hope of awaking at the resurrection (Acts 7:60).
15:715:7: եւ ապա երեւեցաւ Յակովբա՛յ, ապա առաքելոցն ամենեցուն։
7 Եւ ապա երեւաց Յակոբոսին, ապա՝ բոլոր առաքեալներին:
7 Ետքը երեւցաւ Յակոբոսին, ետքը բոլոր առաքեալներուն։
եւ ապա երեւեցաւ Յակովբայ, ապա առաքելոցն ամենեցուն:

15:7: եւ ապա երեւեցաւ Յակովբա՛յ, ապա առաքելոցն ամենեցուն։
7 Եւ ապա երեւաց Յակոբոսին, ապա՝ բոլոր առաքեալներին:
7 Ետքը երեւցաւ Յակոբոսին, ետքը բոլոր առաքեալներուն։
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15:77: потом явился Иакову, также всем Апостолам;
15:7  ἔπειτα ὤφθη ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·
15:7. ἔπειτα (upon-if-to-the-ones) ὤφθη (it-was-beheld) Ἰακώβῳ, (unto-an-Iakobos,"εἶτα (if-to-the-ones) τοῖς (unto-the-ones) ἀποστόλοις (unto-setees-off) πᾶσιν : ( unto-all )
15:7. deinde visus est Iacobo deinde apostolis omnibusAfter that, he was seen by James: then by all the apostles.
7. then he appeared to James; then to all the apostles;
15:7. Next, he was seen by James, then by all the Apostles.
After that, he was seen of James; then of all the apostles:

7: потом явился Иакову, также всем Апостолам;
15:7  ἔπειτα ὤφθη ἰακώβῳ, εἶτα τοῖς ἀποστόλοις πᾶσιν·
15:7. deinde visus est Iacobo deinde apostolis omnibus
After that, he was seen by James: then by all the apostles.
15:7. Next, he was seen by James, then by all the Apostles.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
7: Иаков - это, конечно, брат Господа Иисуса Христа, бывший впоследствии епископом Иерусалимской Церкви: если бы Ап. имел в виду другого, а не этого, всем известного деятеля церковного (Гал I:19; II:9, 22; Деян XII:17; XV:13), то он, конечно, точнее обозначил бы его. Иаков при жизни Христа не веровал в Него (Ин VII:5), но после вознесения Христова мы находим его вместе с Апостолами и св. женами в горнице Иерусалимской (Деян I:14). Это внезапное превращение неверующего в верующего могло совершиться только силою особого доказательства, каким и должно было стать для Иакова явление Самого Воскресшего. - Всем Апостолам. Это было явление в день вознесения Господа на небо, когда, - конечно, по особому повелению Господню, - все Апостолы собрались вместе (ср. Деян I:4, 6).
Adam Clarke: Commentary on the Bible - 1831
15:7: After that, he was seen of James - But where, and on what occasion, we are not told; nor indeed do we know which James is intended; James the son of Zebedee, or James the son of Alpheus. But one thing is sufficiently evident, from what is here said, that this James, of whom the apostle speaks, was still alive; for the apostle's manner of speaking justifies this conclusion.
Then of all the apostles - Including, not only the eleven, but, as some suppose, the seventy-two disciples.
Albert Barnes: Notes on the Bible - 1834
15:7: After that, he was seen of James - This appearance is not recorded by the evangelists. It is mentioned in the fragment of the apocryphal Gospel according to the Hebrews, which is, however, of no authority. It is probable that the Lord Jesus appeared often to the disciples, since he was 40 days on earth after his resurrection, and the evangelists have only mentioned the more prominent instances, and enough to substantiate the fact of his resurrection. This James, the fathers say, was James the Less, the brother or cousin-german of the Lord Jesus. The other James was dead (see Act 12:1) when this Epistle was written. This James, the author of the Epistle that bears his name, was stationed in Jerusalem. When Paul went there, after his return from Arabia, he had an interview with James (see Gal 1:19, "But other of the apostles saw I none, save James the Lord's brother"), and it is highly probable that Paul would state to him the vision which he had of the Lord Jesus on his way to Damascus, and that James also would state to Paul the fact that he had seen him after he rose. This may be the reason why Paul here mentions the fact, because he had it from the lips of James himself.
Then of all the apostles - By all the apostles. Perhaps the occasion at the sea of Galilee, recorded in Joh 21:14. Or it is possible that he frequently met the apostles assembled together, and that Paul means to say, that during the forty days after his resurrection he was often seen by them.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:7: then: Luk 24:50; Act 1:2-12
John Gill
After that he was seen of James,.... Not James the son of Zebedee, and brother of John, though he was seen by him with other disciples, Jn 20:19 who was now dead when the apostle wrote this, having been killed by Herod many years ago, Acts 12:2 and so not quite so proper a witness to be mentioned; but James the son of Alphaeus, and brother of our Lord, a man of great fame and credit with the Jews, and still living, and therefore a proper and pertinent evidence. This appearance was made unto him when alone; and though the Scripture elsewhere makes no mention of it, there is no room to doubt it, since the apostle here affirms it. As for the account of the appearance of Christ to this James, immediately, after his resurrection, recorded by Jerom as he found it in the Gospel according to the Hebrews, it seems to be fabulous. His account is this (h);
"the Gospel written according to the Hebrews, which was lately translated by me into the Greek and Latin tongues, and which Origen often uses, relates, after the resurrection of the Saviour, that when the Lord had given the linen cloth to the priest's servant, he went to James, and appeared to him: for James had swore that he would not taste any bread from the time he had drank the cup of the Lord, until he saw him rising from the dead. Again, a little after, bring me, says the Lord, the table and the bread; and it is immediately added, he took the bread, and blessed, and brake it, and gave it to James the just, and said unto him, my brother, eat thy bread, for the son of man is risen from the dead.''
Then of all the apostles; at the Mount of Olives, when he led them out of Jerusalem, as far as Bethany, blessed them, and was parted from them, and ascended to heaven out of their sight, Lk 24:50 so that this was the last appearance of him on earth after his resurrection.
(h) Catalog. Script. Eccles. sect. 3. fol. 90. 1.
John Wesley
Then by all the apostles - The twelve were mentioned 1Cor 15:5. This title here, therefore, seems to include the seventy; if not all those, likewise, whom God afterwards sent to plant the gospel in heathen nations.
Robert Jamieson, A. R. Fausset and David Brown
seen of James--the Less, the brother of our Lord (Gal 1:19). The Gospel according to the Hebrews, quoted by JEROME [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."
all the apostles--The term here includes many others besides "the Twelve" already enumerated (1Cor 15:5): perhaps the seventy disciples (Lk 10:1) [CHRYSOSTOM].
15:815:8: Հո՛ւսկ յետոյ քան զամենեսին՝ իբրեւ անարգի՛ միոջ՝ երեւեցա՛ւ եւ ինձ[3909]։ [3909] Ոմանք. Երեւեցաւ ինձ։
8 Ամենից յետոյ երեւաց եւ ինձ՝ անարգիս[51],[51] Յունարէնը անարգ բառի փոխարէն ունի վիժած բառը:
8 Ամենէն ետքը՝ որպէս թէ վիժածի մը՝ ինծի ալ երեւցաւ։
Հուսկ յետոյ քան զամենեսին իբրեւ անարգի միոջ` երեւեցաւ եւ ինձ:

15:8: Հո՛ւսկ յետոյ քան զամենեսին՝ իբրեւ անարգի՛ միոջ՝ երեւեցա՛ւ եւ ինձ[3909]։
[3909] Ոմանք. Երեւեցաւ ինձ։
8 Ամենից յետոյ երեւաց եւ ինձ՝ անարգիս[51],
[51] Յունարէնը անարգ բառի փոխարէն ունի վիժած բառը:
8 Ամենէն ետքը՝ որպէս թէ վիժածի մը՝ ինծի ալ երեւցաւ։
zohrab-1805▾ eastern-1994▾ western am▾
15:88: а после всех явился и мне, как некоему извергу.
15:8  ἔσχατον δὲ πάντων ὡσπερεὶ τῶ ἐκτρώματι ὤφθη κἀμοί.
15:8. ἔσχατον (to-most-bordered) δὲ (moreover) πάντων ( of-all ) ὡσπερεὶ (as-very-if) τῷ (unto-the-one) ἐκτρώματι (unto-a-wounding-out-to) ὤφθη (it-was-beheld) κἀμοί. (unto-and-I)
15:8. novissime autem omnium tamquam abortivo visus est et mihiAnd last of all, he was seen also by me, as by one born out of due tine.
8. and last of all, as unto one born out of due time, he appeared to me also.
15:8. And last of all, he was seen also by me, as if I were someone born at the wrong time.
And last of all he was seen of me also, as of one born out of due time:

8: а после всех явился и мне, как некоему извергу.
15:8  ἔσχατον δὲ πάντων ὡσπερεὶ τῶ ἐκτρώματι ὤφθη κἀμοί.
15:8. novissime autem omnium tamquam abortivo visus est et mihi
And last of all, he was seen also by me, as by one born out of due tine.
15:8. And last of all, he was seen also by me, as if I were someone born at the wrong time.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
8: Бывшее ему лично явление Воскресшего Ап. ставит на одном уровне с другими явлениями. Следов., это не было внутренним событием из его личной жизни, а действительным явлением. - Извергом(ektrwma) назывался ребенок, который родился до срока и притом извлечен был из чрева матери, можно сказать, насильственно, путем операции. Другие Апостолы упали как созревшие плоды с дерева иудейства и попали в кошницу Христову, между тем как Ап. Павел вырван был из недр иудейства насильственно, Самим Христом, не будучи подготовлен к тому, чтобы стать Его Апостолом.
Adam Clarke: Commentary on the Bible - 1831
15:8: And last of all - of me also - It seems that it was essential to the character of a primitive apostle that he had seen and conversed with Christ; and it is evident, from the history of Saul's conversion, Act 9:4-7 (note), that Jesus Christ did appear to him; and he pleaded this ever after as a proof of his call to the apostleship. And it does not appear that, after this time, Jesus ever did make any personal discovery of himself to any one.
As of one born out of due time - The apostle considers himself as coming after the time in which Jesus Christ personally conversed with his disciples; and that, therefore, to see him at all, he must see him in this extraordinary way. Some have entered into a very disgusting detail on the figure used here by the apostle. The words, ὡσπερει τῳ εκτρωματι, signify not merely one born out of due time, but one born before his time; and consequently, not bidding fair for vigor, usefulness, or long life. But it is likely that the apostle had a different meaning; and that he refers to the original institution of the twelve apostles, in the rank of whom he never stood, being appointed not to fill up a place among the twelve, but as an extra and additional apostle. Rosenmuller says that those who were beyond the number of twelve senators were termed abortivi, abortives; and refers to Suetonius in Octavio, cap. 35. I have examined the place, but find no such epithet. According to Suetonius, in that place, they were called orcini - persons who had assumed the senatorial dignity after the death of Julius Caesar, pretending that they had derived that honor from him.
Albert Barnes: Notes on the Bible - 1834
15:8: And last of all - After all the other times in which he appeared to people; after he had ascended to heaven. This passage proves that the apostle Paul saw the same Lord Jesus, the same "body" which had been seen by the others, or else his assertion would be no proof that he was risen from the dead. It was not a fancy, therefore, that he had seen him; it was not the work of imagination; it was not even a "Revelation" that he had risen; it was a real vision of the ascended Redeemer.
He was seen of me also - On the way to Damascus, see Act 9:3-6, Act 9:17.
As of one born out of due time - Margin, Or, "an abortive." Our translation, to most readers, probably, would not convey the real meaning of this place. The expression, "as of one born out of due time," would seem to imply that Paul meant to say that there was some unfitness "as to the time" when he saw the Lord Jesus; or that it was "too late" to have as clear and satisfactory a view of him as those had who saw him before his ascension. But this is by no means the idea in the passage. The word used here (ἔκτρωμα ektrō ma) properly means an abortion, one born prematurely. It is found no where else in the New Testament; and here it means, as the following verse shows, one that was "exceedingly unworthy;" that was not worth regard; that was unfit to be employed in the service of the Lord Jesus; that had the same relation to that which was worthy of the apostolic office which an abortion has to a living child. The word occurs (in the Septuagint) in Job 3:16; Ecc 6:3, as the translation of נפל nephel, an abortion, or untimely birth. The expression seems to be proverbial, and to denote anything that is vile, offensive, loathsome, unworthy; see Num 12:11. The word, I think, has no reference to the mode of "training" of the apostle, as if he had not had the same opportunity as the others had, and was therefore, compared with their advantages, like an untimely child compared with one that had come to maturity before its birth, as Bloomfield supposes; nor does it refer to his diminutive stature, as Wetstein supposes; but it means that he felt himself "vile," guilty, unworthy, abominable as a persecutor, and as unworthy to be an apostle. The verse following shows that this is the sense in which the word is used.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:8: he was: Co1 9:1; Act 9:3-5, Act 9:17, Act 18:9, Act 22:14, Act 22:18, Act 26:16; Co2 12:1-6
one born out of due time: or, an abortive
Geneva 1599
(2) And last of all he was seen of me also, as of one born out of due time.
(2) He maintains along the way the authority of his apostleship, which was required to be in good credit among the Corinthians, that this epistle might be of force and weight among them. In the mean time he compares himself, under divine inspiration, in such a way with certain others, that he makes himself inferior to them all.
John Gill
And last of all he was seen of me also,.... Either when the apostle was caught up into the third heaven; or when he was in a trance in the temple at Jerusalem; or rather at the time of his conversion, when he not only heard the voice of Christ, but saw him in the human nature; for he expressly says, that he appeared unto him, and he calls it the heavenly vision, Acts 26:16. This was a sight of Christ in heaven, not on earth, such an one as Stephen had, and was a corporeal one; otherwise it would have been impertinent to have mentioned it, with the rest of the ocular testimonies of Christ's resurrection. Not that this was the last time that Christ was seen, or to be seen, for he was seen after this by the Apostle John in a visionary way, and will be corporeally seen by all the saints at the last day; but Paul was the last of the apostles and brethren before named, and he had his vision of Christ after them all; and perhaps it might be a more clear, full, and distinct one than any of the rest, as the last things are sometimes the most excellent. The apostle adds, as of
one born out of due time: or "as an abortive"; not that he was really one, but like one: several learned interpreters think the apostle refers to a proverbial way of speaking among the common people at Rome, who used to call such supernumerary senators in the times of Augustus Caesar, who got into the senate house by favour or bribery, "abortives" (i), they being generally very unworthy persons; and therefore calls himself by this name, as being in his own opinion a supernumerary apostle, and very unworthy of that office: though others rather think that he refers to a "posthumous" birth, to one that is born after the death of his father; because that the rest of the apostles were all chosen, and called, and sent forth, whilst Christ, their everlasting Father, was living on earth, but he not till after his death, resurrection from the dead, and ascension to heaven: but it seems best to understand him of an abortion, a miscarriage, or birth before its time; and may respect either the manner of his conversion, which was done both suddenly, immediately, and at once, by a sudden light from heaven, when he little thought of it, and had no expectation of it, which is commonly the case of abortions; and also powerfully and irresistibly, being effected by mighty and efficacious grace, as births before the full time are often occasioned by blows or outward force, and are violent extrusions of the foetus; or else the state and condition in which he was when Christ was first seen by him: as to his bodily state, as soon as ever he saw the light about him, and the object by it, he was struck blind, and continued so some days, like an hidden untimely birth, and like an infant that never saw light, Job 3:16. And as to his spiritual estate, his soul was like an unshapen foetus, Christ being not yet formed in him, his image stamped on him, and his grace implanted in him; yea, it may be applied to the present apprehensions he had of himself, and which he expresses without a figure in the next verse, though in a beautiful manner, with a view to what he here says, when he observes that he was "the least of the apostles, and not meet to be called" one; as an abortive, or one born before its time, is imperfect in one respect or another, is not come to its proper size and shape, and scarcely is to be reckoned in the class and number of men.
(i) Vid. Sueton. in Vita August. c. 35.
John Wesley
An untimely birth - It was impossible to abase himself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms himself to be not worthy the name of an apostle.
Robert Jamieson, A. R. Fausset and David Brown
One born out of due time--Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [GROTIUS]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (1Pet 1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.
15:915:9: Զի ե՛ս իսկ եմ տրո՛ւպն առաքելոց. որ չե՛մ իսկ արժանի թէ կոչեցայց առաքեալ. զի հալածեցի՛ զեկեղեցին Աստուծոյ։
9 որովհետեւ ես իսկ եմ առաքեալների տրուպը. ես որ առաքեալ կոչուելու արժանի իսկ չեմ, քանի որ հալածեցի Աստծու եկեղեցին:
9 Վասն զի ես առաքեալներուն ամենէն յետինն եմ, որ արժանի ալ չեմ առաքեալ ըսուելու, վասն զի Աստուծոյ եկեղեցին հալածեցի։
Զի ես իսկ եմ տրուպն առաքելոց, որ չեմ իսկ արժանի թէ կոչեցայց առաքեալ, զի հալածեցի զեկեղեցին Աստուծոյ:

15:9: Զի ե՛ս իսկ եմ տրո՛ւպն առաքելոց. որ չե՛մ իսկ արժանի թէ կոչեցայց առաքեալ. զի հալածեցի՛ զեկեղեցին Աստուծոյ։
9 որովհետեւ ես իսկ եմ առաքեալների տրուպը. ես որ առաքեալ կոչուելու արժանի իսկ չեմ, քանի որ հալածեցի Աստծու եկեղեցին:
9 Վասն զի ես առաքեալներուն ամենէն յետինն եմ, որ արժանի ալ չեմ առաքեալ ըսուելու, վասն զի Աստուծոյ եկեղեցին հալածեցի։
zohrab-1805▾ eastern-1994▾ western am▾
15:99: Ибо я наименьший из Апостолов, и недостоин называться Апостолом, потому что гнал церковь Божию.
15:9  ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·
15:9. Ἐγὼ (I) γάρ (therefore) εἰμι (I-be) ὁ (the-one) ἐλάχιστος (most-lackened) τῶν (of-the-ones) ἀποστόλων, (of-setees-off,"ὃς (which) οὐκ (not) εἰμὶ (I-be) ἱκανὸς (ampled) καλεῖσθαι (to-be-called-unto) ἀπόστολος, (a-setee-off,"διότι (through-which-a-one) ἐδίωξα (I-pursued) τὴν (to-the-one) ἐκκλησίαν (to-a-calling-out-unto) τοῦ (of-the-one) θεοῦ: (of-a-Deity)
15:9. ego enim sum minimus apostolorum qui non sum dignus vocari apostolus quoniam persecutus sum ecclesiam DeiFor I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
9. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God.
15:9. For I am the least of the Apostles. I am not worthy to be called an Apostle, because I persecuted the Church of God.
For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God:

9: Ибо я наименьший из Апостолов, и недостоин называться Апостолом, потому что гнал церковь Божию.
15:9  ἐγὼ γάρ εἰμι ὁ ἐλάχιστος τῶν ἀποστόλων, ὃς οὐκ εἰμὶ ἱκανὸς καλεῖσθαι ἀπόστολος, διότι ἐδίωξα τὴν ἐκκλησίαν τοῦ θεοῦ·
15:9. ego enim sum minimus apostolorum qui non sum dignus vocari apostolus quoniam persecutus sum ecclesiam Dei
For I am the least of the apostles, who am not worthy to be called an apostle, because I persecuted the church of God.
15:9. For I am the least of the Apostles. I am not worthy to be called an Apostle, because I persecuted the Church of God.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
9-10: Свою неподготовленность к апостольскому служению Ап. подтверждает указанием на то, что он был гонителем Церкви Христовой. Наименьший из Апостолов - это говорит о себе Ап. по чувству смирения. Мало того, в посл. к Еф он называет себя наименьшим из христиан (Еф III:8). - Что есмь, т. е. я стал христианином, Апостолом и, наконец, Апостолом целого языческого мира. - Более всех их - конечно, больше всех Апостолов, взятых вместе. Ср. Рим XV:19. - Потрудился. Это выражение обозначает не только самый процесс работы, а указывает и на ее результаты (ср. Ин IV:38). Ап. Павел уже тогда мог сказать о себе, что его проповедь имела большие результаты, чем проповедь всех Апостолов. - Благодать... со мною. Ап. однако не забывает, что во всех его делах ему помогала вседейственная благодать Божия.
Adam Clarke: Commentary on the Bible - 1831
15:9: I am the least of the apostles - This was literally true in reference to his being chosen last, and chosen not in the number of the twelve, but as an extra apostle. How much pains do some men take to make the apostle contradict himself, by attempting to show that he was the very greatest of the apostles, though he calls himself the least! Taken as a man and a minister of Christ, he was greater than any of the twelve; taken as an apostle he was less than any of the twelve, because not originally in that body.
Am not meet to be called an apostle - None of the twelve had ever persecuted Christ, nor withstood his doctrine: Saul of Tarsus had been, before his conversion, a grievous persecutor; and therefore he says, ουκ ειμι ἱκανος, I am not proper to be called an apostle, because I persecuted the Church of God, i.e. of Christ, which none of the apostles ever did.
Albert Barnes: Notes on the Bible - 1834
15:9: For - A reason for the appellation which he had given to himself in Co1 15:8.
I am the least of the apostles - Not on account of any defect in his commission, or any lack of qualification to bear witness in what he saw, but on account of the great crime of his life, the fact that he had been a persecutor. Paul could never forget that; as a man who has been profane and a scoffer, when he becomes converted, can never forget the deep guilt of his former life. The effect will be to produce humility, and a deep sense of unworthiness, ever onward.
Am not meet to be called an apostle - Am not fit to be regarded as a follower of the Lord Jesus, and as appointed to defend his cause, and to bear his name among the Gentiles. Paul had a deep sense of his unworthiness; and the memory of his former life tended ever to keep him humble. Such should be, and such will be, the effect of the remembrance of a life of sin on those who become converted to the gospel, and especially if they are entrusted with the high office of the ministry, and occupy a station of importance in the church of God.
Because I persecuted the church of God - See Acts 9. It is evident, however, that deeply as Paul might feel his unworthiness, and his unfitness to be called an apostle, yet that this did not render him an incompetent witness of what he had seen. He was unworthy; but he had no doubt that he had seen the Lord Jesus; and amidst all the expressions of his deep sense of his unfitness for his office, he never once intimates the slightest doubt that he had seen the Saviour. He felt himself fully qualified to testify to that; and with unwavering firmness he did testify to it to the end of life. A man may be deeply sensible that he is unworthy of an elevated station or office, and yet not the less qualified to be a witness. Humility does not disqualify a man to give testimony, but rather furnishes an additional qualification. There is no man to whom we listen more attentively, or whose words we more readily believe, than the modest and humble man, the man who has had abundant opportunities to observe that of which he testifies, and yet who is deeply humble. Such a man was the apostle Paul; and he evidently felt that, much as he felt his unworthiness, and ready as he was to confess it, yet his testimony on the subject of the resurrection of the Lord Jesus ought to have, and would have, great weight in the church at Corinth; compare the note on Act 9:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:9: the least: Co2 11:5, Co2 12:11; Eph 3:7, Eph 3:8
because: Act 8:3, Act 9:1-19, Act 22:4, Act 22:5, Act 26:9-11; Gal 1:13, Gal 1:23; Phi 3:6; Ti1 1:13, Ti1 1:14
John Gill
For I am the least of the apostles,.... Referring not to the littleness of his stature, but to the figure before used, and as expressing not the opinion of others concerning him, but the true and real sense he had of himself, for which he himself gives the strongest reason that can be given; and by "apostles" he means not only the twelve, but all other ministers of the Gospel that were sent forth by Christ to preach it: nor need this be wondered at, when he says, that he was less than the least of all saints, Eph 3:8 though when his person and doctrines were traduced by false teachers, and attempts were made to disgrace his ministry, and render it useless, in vindication of himself, and without vanity, he does not stick to assert, that he was not a whit behind the very chiefest of the apostles, 2Cor 11:5 and yet here adds,
that am not meet to be called an apostle; not only to be one, but to bear the name of one. No man was meet or fit for such an office of himself; none of the apostles were any more than himself; but his meaning is, that though he was chosen, and called, and qualified by the gifts and grace of God for this office, yet he was unworthy to be called by the name of an apostle of Christ, for the reason following,
because I persecuted the church of God: he not only consented to the death of Stephen, the first martyr, and held the clothes of them that stoned him; but he made havoc of the church, haling men and women to prison, and continued to breathe out threatenings and slaughter against the disciples of the Lord; and had letters of commission from the high priest in his pocket, to seize any of this way at Damascus, and bring them bound to Jerusalem, when Christ met him in the way, and was seen by him: according to his own account, he shut up many of the saints in prison, gave his voice against them when they were put to death, punished them oft in every synagogue, compelled them to blaspheme, and being exceeding mad against them, persecuted them to strange cities; see Acts 7:1. This he mentions both for his own abasement and humiliation, and to magnify the grace of God, to which he ascribes all he was, had, and did, as in the next verse.
John Wesley
I persecuted the church - True believers are humbled all their lives, even for the sins they committed before they believed.
Robert Jamieson, A. R. Fausset and David Brown
least--The name, "Paulus," in Latin, means "least."
I persecuted the church--Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.
15:1015:10: Այլ շնորհօ՛քն Աստուծոյ, եմ զինչ եւ իցեմ. եւ շնորհք նորա որ յիս՝ ընդունայն ինչ ո՛չ եղեն. այլ առաւե՛լ քան զնոսա ամենեսին վաստակեցի. եւ ո՛չ եթէ ես՝ այլ շնորհքն Աստուծոյ որ ընդ իս[3910]։ [3910] Ոմանք. Եւ շնորհքն նորա։
10 Բայց Աստծու շնորհով եմ, ինչ որ եմ, եւ իմ մէջ եղած նրա շնորհները իզուր չանցան, այլ նրանցից բոլորից աւելի աշխատեցի. բայց ոչ թէ ես, այլ Աստծու շնորհը, որ ինձ հետ էր:
10 Միայն թէ Աստուծոյ շնորհքովն եմ՝ ինչ որ եմ եւ անոր շնորհքը որ իմ վրաս է, պարապ բան մը չեղաւ։ Ես անոնց վրայ ամենէն աւելի աշխատեցայ. ո՛չ թէ ես, հապա Աստուծոյ շնորհքը, որ ինծի հետ էր։
Այլ շնորհօքն Աստուծոյ եմ զինչ եւ իցեմ. եւ շնորհք նորա որ յիս` ընդունայն ինչ ոչ եղեն. այլ առաւել քան զնոսա ամենեսին վաստակեցի, եւ ոչ եթէ ես` այլ շնորհքն Աստուծոյ որ ընդ իս:

15:10: Այլ շնորհօ՛քն Աստուծոյ, եմ զինչ եւ իցեմ. եւ շնորհք նորա որ յիս՝ ընդունայն ինչ ո՛չ եղեն. այլ առաւե՛լ քան զնոսա ամենեսին վաստակեցի. եւ ո՛չ եթէ ես՝ այլ շնորհքն Աստուծոյ որ ընդ իս[3910]։
[3910] Ոմանք. Եւ շնորհքն նորա։
10 Բայց Աստծու շնորհով եմ, ինչ որ եմ, եւ իմ մէջ եղած նրա շնորհները իզուր չանցան, այլ նրանցից բոլորից աւելի աշխատեցի. բայց ոչ թէ ես, այլ Աստծու շնորհը, որ ինձ հետ էր:
10 Միայն թէ Աստուծոյ շնորհքովն եմ՝ ինչ որ եմ եւ անոր շնորհքը որ իմ վրաս է, պարապ բան մը չեղաւ։ Ես անոնց վրայ ամենէն աւելի աշխատեցայ. ո՛չ թէ ես, հապա Աստուծոյ շնորհքը, որ ինծի հետ էր։
zohrab-1805▾ eastern-1994▾ western am▾
15:1010: Но благодатию Божиею есмь то, что есмь; и благодать Его во мне не была тщетна, но я более всех их потрудился: не я, впрочем, а благодать Божия, которая со мною.
15:10  χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί.
15:10. χάριτι (unto-a-granting) δὲ (moreover) θεοῦ (of-a-Deity) εἰμὶ (I-be) ὅ (which) εἰμι, (I-be,"καὶ (and) ἡ (the-one) χάρις (a-granting) αὐτοῦ (of-it) ἡ (the-one) εἰς (into) ἐμὲ (to-ME) οὐ (not) κενὴ (empty) ἐγενήθη, (it-was-became,"ἀλλὰ (other) περισσότερον (to-more-abouted) αὐτῶν (of-them) πάντων ( of-all ) ἐκοπίασα, (I-fell-belonged-unto,"οὐκ (not) ἐγὼ (I) δὲ (moreover) ἀλλὰ (other) ἡ (the-one) χάρις (a-granting) τοῦ (of-the-one) θεοῦ (of-a-Deity) σὺν (together) ἐμοί. (unto-ME)
15:10. gratia autem Dei sum id quod sum et gratia eius in me vacua non fuit sed abundantius illis omnibus laboravi non ego autem sed gratia Dei mecumBut by the grace of God, I am what I am. And his grace in me hath not been void: but I have laboured more abundantly than all they. Yet not I, but the grace of God with me:
10. But by the grace of God I am what I am: and his grace which was bestowed upon me was not found vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.
15:10. But, by the grace of God, I am what I am. And his grace in me has not been empty, since I have labored more abundantly than all of them. Yet it is not I, but the grace of God within me.
But by the grace of God I am what I am: and his grace which [was bestowed] upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me:

10: Но благодатию Божиею есмь то, что есмь; и благодать Его во мне не была тщетна, но я более всех их потрудился: не я, впрочем, а благодать Божия, которая со мною.
15:10  χάριτι δὲ θεοῦ εἰμι ὅ εἰμι, καὶ ἡ χάρις αὐτοῦ ἡ εἰς ἐμὲ οὐ κενὴ ἐγενήθη, ἀλλὰ περισσότερον αὐτῶν πάντων ἐκοπίασα, οὐκ ἐγὼ δὲ ἀλλὰ ἡ χάρις τοῦ θεοῦ [ἡ] σὺν ἐμοί.
15:10. gratia autem Dei sum id quod sum et gratia eius in me vacua non fuit sed abundantius illis omnibus laboravi non ego autem sed gratia Dei mecum
But by the grace of God, I am what I am. And his grace in me hath not been void: but I have laboured more abundantly than all they. Yet not I, but the grace of God with me:
15:10. But, by the grace of God, I am what I am. And his grace in me has not been empty, since I have labored more abundantly than all of them. Yet it is not I, but the grace of God within me.
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Adam Clarke: Commentary on the Bible - 1831
15:10: But, by the grace of God I am what I am - God, by his mere grace and good will, has called me to be an apostle, and has denominated me such.
And his grace, etc. - Nor have I been unfaithful to the Divine call; I used the grace which he gave me; and when my labors, travels, and sufferings are considered, it will be evident that I have labored more abundantly than the whole twelve. This was most literally true.
Yet not I, but the grace of God - It was not through my own power or wisdom that I performed these things, but through the Divine influence which accompanied me.
Albert Barnes: Notes on the Bible - 1834
15:10: But by the grace of God I am what I am - By the "favor" or mercy of God. What I have is to be traced to him, and not to any native tendency to goodness, or any native inclination to his service, or to any merit of my own. All my hopes of heaven; all my zeal; all my success; all my piety; all my apostolic endowments, are to be traced to him. Nothing is more common in the writings of Paul, than a disposition to trace all that he had to the mere mercy and grace of God. And nothing is a more certain indication of true piety than such a disposition. The reason why Paul here introduces the subject seems to be this. He had incidentally, and undesignedly, introduced a comparison in one respect between himself and the other apostles. He had not had the advantages which they had. Most of all, he was overwhelmed with the recollection that he had been a persecutor. He felt, therefore, that there was a special obligation resting on him to make up by diligence for the lack of their advantages of an early personal conversation with the Lord Jesus, and to express his gratitude that so great a sinner had been made an apostle. He, therefore, says, that he had not been idle. He had been enabled by the grace of God, to labor more than all the rest, and he had thus shown that he had not been insensible of his obligations.
But I laboured more abundantly ... - I was more diligent in preaching; I encountered more perils; I have exerted myself more. The records of his life, compared with the records of the other apostles, fully show this.
Yet not I - I do not attribute it to myself. I would not boast of it. The fact is plain, and undeniable, that I have so labored. But I would not attribute it to myself. I would not be proud or vain. I would remember my former state; would remember that I was a persecutor; would remember that all my disposition to labor, and all my ability, and all my success, are to be traced to the mere favor and mercy of God. So every man who has just views feels who has been favored with success in the ministry. If a man has been successful as a preacher; if he has been self-denying, laborious, and the instrument of good, he cannot be insensible to the fact, and it would be foolish affectation to pretend ignorance of it. But he may feel that it is all owing to the mere mercy of God; and the effect will be to produce humility and gratitude, not pride and self-complacency.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:10: by: Co1 4:7; Rom 11:1, Rom 11:5, Rom 11:6; Eph 2:7, Eph 2:8, Eph 3:7, Eph 3:8; Ti1 1:15, Ti1 1:16
his grace: Co1 15:2; Co2 6:1
but I: Rom 15:17-20; Co2 10:12-16, Co2 11:23-30, Co2 12:11
yet: Mat 10:20; Co2 3:5; Gal 2:8; Eph 3:7; Phi 2:13, Phi 4:13; Col 1:28, Col 1:29
John Gill
But by the grace of God I am what I am,.... As he was what he was by the grace of God in a private capacity, upon a level with other Christians, being a chosen vessel of salvation, not by works, nor on account of faith, or any holiness of his, but by grace; being regenerated, called, sanctified, justified, pardoned, and adopted by it; being a believer in Christ through faith, as a gift of God's grace, and having a good hope of eternal glory the same way; so he was what he was, as a minister of the Gospel, as an apostle, as in that high office purely by the grace of God: he was not made one by men, nor by his education, learning, and industry, nor through any merits of his own, but by the free favour and sovereign will of God, bestowing on him gifts and grace, by which he was qualified for apostleship, and to preach the unsearchable riches of Christ:
and his grace which was bestowed on me was not in vain; by "grace", in the former clause, is meant the good will and free favour of God, from whence all the blessings of goodness arise; here the gifts of grace, particularly such as qualify for the ministry. For what qualifies men for the preaching of the Gospel is not human learning, nor natural parts, nor internal grace, neither separately nor altogether: but peculiar gifts, which lie in an understanding of the Scriptures, and the doctrines of the Gospel, and in an aptitude to explain and teach them to the edification of others: and these gifts are not of nature, nor acquired by art and industry, but are of grace; are gifts freely bestowed by God, and are not in vain, at least should not be; they are not to be wrapped up in a napkin, and hid in the earth; they are not to be neglected, but to be stirred up and improved by prayer, meditation, reading, constant study, and frequent use, as they were by the apostle; and by a divine blessing were not without their use, to the good of souls, and the glory of God. Hence as what he was, so what he had, was by the grace of God, and likewise what he did, as follows:
but I laboured more abundantly than they all; meaning, not the false apostles, who were loiterers, and not labourers, but the true apostles of Christ; not than them all put together, but than anyone of them singly considered; he laboured in the Lord's vineyard, in the word and doctrine, preaching in season and out of season; he travelled over a greater part of the world, preached oftener, and wrote more than any of the rest; was the instrument of converting more souls, and he planted more churches, endured more hardships and sufferings than any of the other apostles;
Yet not I, but the grace of God which was with me; he attributes all to the grace of God, and nothing to himself; it was the grace of God that made him an apostle of Christ, and preacher of the Gospel; it was that which being bestowed on him qualified him for it; it was that which enabled him to labour and toil, to do and suffer all he did, and which gave success to all his ministrations. He is exceedingly careful to magnify the free favour of God, and the gifts of his grace; and means not the grace that was in him, but the grace that was without him, though with him.
John Wesley
I laboured more than they all - That is, more than any of them, from a deep sense of the peculiar love God had shown me. Yet, to speak more properly, it is not I, but the grace of God that is with me - This it is which at first qualified me for the work, and still excites me to zeal and diligence in it.
Robert Jamieson, A. R. Fausset and David Brown
by . . . grace . . . and his grace--The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me."
what I am--occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Lk 18:11).
but I laboured--by God's grace (Phil 2:16).
than they all--than any of the apostles (1Cor 15:7).
grace of God . . . with me--Compare "the Lord working with them" (Mk 16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Cor 3:9; Mt 10:20; 2Cor 6:1; Phil 2:12-13).
15:1115:11: Արդ՝ եթէ ես, եւ եթէ նոքա՝ այսպէս քարոզեցաք, եւ դուք ա՛յսպէս հաւատացէք[3911]։ [3911] Օրինակ մի. Այսպէս քարոզեմք։
11 Արդ, թէ՛ ես եւ թէ՛ նրանք այսպէս քարոզեցինք, եւ դուք այսպէս հաւատացիք:
11 Ուստի թէ՛ ես եւ թէ՛ անոնք այսպէս կը քարոզենք ու դուք այսպէս հաւատացիք։
Արդ եթէ՛ ես եւ եթէ՛ նոքա այսպէս քարոզեցաք, եւ դուք այսպէս հաւատացէք:

15:11: Արդ՝ եթէ ես, եւ եթէ նոքա՝ այսպէս քարոզեցաք, եւ դուք ա՛յսպէս հաւատացէք[3911]։
[3911] Օրինակ մի. Այսպէս քարոզեմք։
11 Արդ, թէ՛ ես եւ թէ՛ նրանք այսպէս քարոզեցինք, եւ դուք այսպէս հաւատացիք:
11 Ուստի թէ՛ ես եւ թէ՛ անոնք այսպէս կը քարոզենք ու դուք այսպէս հաւատացիք։
zohrab-1805▾ eastern-1994▾ western am▾
15:1111: Итак я ли, они ли, мы так проповедуем, и вы так уверовали.
15:11  εἴτε οὗν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.
15:11. εἴτε (If-also) οὖν (accordingly) ἐγὼ (I) εἴτε (if-also) ἐκεῖνοι, (the-ones-thither,"οὕτως (unto-the-one-this) κηρύσσομεν (we-herald) καὶ (and) οὕτως (unto-the-one-this) ἐπιστεύσατε. (ye-trusted-of)
15:11. sive enim ego sive illi sic praedicamus et sic credidistisFor whether I or they, so we preach: and so you have believed.
11. Whether then I or they, so we preach, and so ye believed.
15:11. For whether it is I or they: so we preach, and so you have believed.
Therefore whether [it were] I or they, so we preach, and so ye believed:

11: Итак я ли, они ли, мы так проповедуем, и вы так уверовали.
15:11  εἴτε οὗν ἐγὼ εἴτε ἐκεῖνοι, οὕτως κηρύσσομεν καὶ οὕτως ἐπιστεύσατε.
15:11. sive enim ego sive illi sic praedicamus et sic credidistis
For whether I or they, so we preach: and so you have believed.
15:11. For whether it is I or they: so we preach, and so you have believed.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
11: Вы так уверовали, - т. е. Церковь согласно признала, что как Евангелие 12-ти Апостолов, так и Евангелие Ап. Павла покоится на одном и том же основании - именно на событиях смерти и воскресения Христа, чрез которые мы, согласно писанию, получили освобождение от грехов.
Adam Clarke: Commentary on the Bible - 1831
15:11: Whether it were I or they - All the apostles of Christ agree in the same doctrines; we all preach one and the same thing; and, as we preached, so ye believed; having received from us the true apostolical faith, that Jesus died for our sins, and rose again for our justification; and that his resurrection is the pledge and proof of ours. Whoever teaches contrary to this does not preach the true apostolic doctrine.
Paul was the last of the primitive apostles. The primitive apostles were those who had seen Christ, and got their call to the apostolate immediately from himself. There were many apostles after this time, but they were all secondary; they had a Divine call, but it was internal, and never accompanied by any vision or external demonstration of that Christ who had been manifested in the flesh.
Albert Barnes: Notes on the Bible - 1834
15:11: Therefore, whether it were I or they - I or the other apostles. It is comparatively immaterial by whom it was done. The establishment of the truth is the great matter; and the question by whom it is done is one of secondary importance.
So we preach - So we all preach. We all defend the same great doctrines; we all insist on the fact that the Lord Jesus died and rose; and this doctrine you all have believed. This doctrine is confirmed by all who preach; and this enters into the faith of all who believe. The design of Paul is to affirm that the doctrines which he here refers to were great, undeniable, and fundamental doctrines of Christianity; that they were proclaimed by "all" the ministers of the gospel, and believed by all Christians. They were, therefore, immensely important to all; and they must enter essentially into the hopes of all.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:11: Co1 15:3, Co1 15:4, Co1 2:2
John Gill
Therefore whether it were I or they,.... By whom Christ was seen first or last, we were all eyewitnesses of him; or whether I am the least, and others the chief of the apostles; or whether I have laboured more abundantly than they all, this matters not:
so we preach; we agree in our ministry to preach Christ, and him only, and with one heart and mouth assert, that he died, was buried, and rose again the third day:
and so ye believed; these several truths relating to the death, burial, and resurrection of Christ. Thus the apostle, after he had made a digression upon his own character, as one of the witnesses of Christ's resurrection, returns to the subject he set out upon in the beginning of the chapter, in order to lead on to the doctrine of the resurrection of the dead, which he proves by the resurrection of Christ, in the following verses. One of Stephen's copies read, "so we believed"; and so the Ethiopic version seems to have read; see 2Cor 4:13.
John Wesley
Whether I or they, so we preach - All of us speak the same thing.
Robert Jamieson, A. R. Fausset and David Brown
whether it were I or they--(the apostles) who "labored more abundantly" (1Cor 15:10) in preaching, such was the substance of our preaching, namely, the truths stated in 1Cor 15:3-4.
15:1215:12: Ապա եթէ Քրիստոս քարոզի՛ թէ ՚ի մեռելոց յարուցեալ է, զիա՞րդ ասեն ոմանք ՚ի ձէնջ՝ եթէ յարութիւն մեռելոց չի՛ք[3912]։ [3912] Ոմանք. Ապա թէ Քրիստոս քարոզի եթէ։
12 Իսկ եթէ քարոզւում է, թէ Քրիստոս մեռելներից յարութիւն է առել, ձեզնից ոմանք ինչպէ՞ս են ասում, թէ մեռելների յարութիւն չկայ:
12 Ուրեմն եթէ Քրիստոս կը քարոզուի, որ մեռելներէն յարութիւն առած է, ի՞նչպէս ձեզմէ մէկ քանիները կ’ըսեն թէ՝ «Մեռելներուն յարութիւն չկայ»։
Ապա եթէ Քրիստոս քարոզի թէ ի մեռելոց յարուցեալ է, զիա՞րդ ասեն ոմանք ի ձէնջ եթէ` Յարութիւն մեռելոց չիք:

15:12: Ապա եթէ Քրիստոս քարոզի՛ թէ ՚ի մեռելոց յարուցեալ է, զիա՞րդ ասեն ոմանք ՚ի ձէնջ՝ եթէ յարութիւն մեռելոց չի՛ք[3912]։
[3912] Ոմանք. Ապա թէ Քրիստոս քարոզի եթէ։
12 Իսկ եթէ քարոզւում է, թէ Քրիստոս մեռելներից յարութիւն է առել, ձեզնից ոմանք ինչպէ՞ս են ասում, թէ մեռելների յարութիւն չկայ:
12 Ուրեմն եթէ Քրիստոս կը քարոզուի, որ մեռելներէն յարութիւն առած է, ի՞նչպէս ձեզմէ մէկ քանիները կ’ըսեն թէ՝ «Մեռելներուն յարութիւն չկայ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:1212: Если же о Христе проповедуется, что Он воскрес из мертвых, то как некоторые из вас говорят, что нет воскресения мертвых?
15:12  εἰ δὲ χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;
15:12. Εἰ (If) δὲ (moreover) Χριστὸς (Anointed) κηρύσσεται (it-be-heralded) ὅτι (to-which-a-one) ἐκ (out) νεκρῶν ( of-en-deaded ) ἐγήγερται, (it-had-come-to-be-roused,"πῶς (unto-whither) λέγουσιν (they-fortheth) ἐν (in) ὑμῖν (unto-ye,"τινὲς (ones,"ὅτι (to-which-a-one) ἀνάστασις (a-standing-up) νεκρῶν ( of-en-deaded ) οὐκ (not) ἔστιν; (it-be?"
15:12. si autem Christus praedicatur quod resurrexit a mortuis quomodo quidam dicunt in vobis quoniam resurrectio mortuorum non estNow if Christ be preached, that he arose again from the dead, how do some among you say that there is no resurrection of the dead?
12. Now if Christ is preached that he hath been raised from the dead, how say some among you that there is no resurrection of the dead?
15:12. Now if Christ is preached, that he rose again from the dead, how is it that some among you say that there is no resurrection of the dead?
Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead:

12: Если же о Христе проповедуется, что Он воскрес из мертвых, то как некоторые из вас говорят, что нет воскресения мертвых?
15:12  εἰ δὲ χριστὸς κηρύσσεται ὅτι ἐκ νεκρῶν ἐγήγερται, πῶς λέγουσιν ἐν ὑμῖν τινες ὅτι ἀνάστασις νεκρῶν οὐκ ἔστιν;
15:12. si autem Christus praedicatur quod resurrexit a mortuis quomodo quidam dicunt in vobis quoniam resurrectio mortuorum non est
Now if Christ be preached, that he arose again from the dead, how do some among you say that there is no resurrection of the dead?
15:12. Now if Christ is preached, that he rose again from the dead, how is it that some among you say that there is no resurrection of the dead?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
12: Наша новая жизнь, вырастающая из общения со Христом, есть не что иное как участие в Его жизни. Отсюда выходит, что если Христос имеет теперь прославленное тело, которое сделалось таким чрез воскресение Христа из мертвых, то и мы должны получить такое же и таким же путем.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resurrection of Saints.A. D. 57.
12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13 But if there be no resurrection of the dead, then is Christ not risen: 14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15 Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16 For if the dead rise not, then is not Christ raised: 17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 18 Then they also which are fallen asleep in Christ are perished. 19 If in this life only we have hope in Christ, we are of all men most miserable.

Having confirmed the truth of our Saviour's resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? v. 12. It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As,

I. If there be (can be) no resurrection of the dead, then Christ has not risen (v. 13); and again, "If the dead rise not, cannot be raised or recovered to life, then is Christ not raised, v. 16. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?"

II. It would follow hereupon that the preaching and faith of the gospel would be vain: If Christ be not risen, then is our preaching vain, and your faith vain, v. 14. This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make preaching vain. "We apostles should be found false witnesses of God; we pretend to be God's witnesses for truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this life; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chaff and emptiness." 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: If Christ be not raised, your faith is vain; you are yet in your sins (v. 17), yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone that forgiveness is to be had. We have redemption through his blood, the forgiveness of sins, Eph. i. 7. No remission of sins is to be had but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how vain a thing is faith in him, upon this supposition! He must rise for our justification who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead?

III. Another absurdity following from this supposition is that those who have fallen asleep in Christ have perished. if there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of future retribution, and not merely the revival of the flesh; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition that they would never rise more or that they had no hopes in Christ after life; for they might have hope of happiness for their minds if these survived their bodies, and this would prevent the limiting of their hopes in Christ to this life only. "Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this supposition!" And this,

IV. Would infer that Christ's ministers and servants were of all men most miserable, as having hope in him in this life only (v. 19), which is another absurdity that would follow from asserting no resurrection. Their condition who hope in Christ would be worse than that of other men. Who hope in Christ. Note, All who believe in Christ have hope in him; all who believe in him as a Redeemer hope for redemption and salvation by him; but if there be no resurrection, or state of future recompence (which was intended by those who denied the resurrection at Corinth), their hope in him must be limited to this life: and, if all their hopes in Christ lie within the compass of this life, they are in a much worse condition than the rest of mankind, especially at that time, and under those circumstances, in which the apostles wrote; for then they had no countenance nor protection from the rulers of the world, but were hated and persecuted by all men. Preachers and private Christians therefore had a hard lot if in this life only they had hope in Christ. Better be any thing than a Christian upon these terms; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts and exposed to all manner of sufferings: they fare much harder than other men in this life, and yet have no further nor better hopes. And is it not absurd for one who believes in Christ to admit a principle that involves so absurd an inference? Can that man have faith in Christ who can believe concerning him that he will leave his faithful servants, whether ministers or others, in a worse state than his enemies? Note, It were a gross absurdity in a Christian to admit the supposition of no resurrection or future state. It would leave no hope beyond this world, and would frequently make his condition the worst in the world. Indeed, the Christian is by his religion crucified to this world, and taught to live upon the hope of another. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures and yet never hope for any better!
Adam Clarke: Commentary on the Bible - 1831
15:12: Now if Christ be preached, etc. - Seeing it is true that we have thus preached Christ, and ye have credited this preaching, how say some among you, who have professed to receive this doctrine from us; that there is no resurrection of the dead, though we have shown that his resurrection is the proof and pledge of ours? That there was some false teacher, or teachers, among them, who was endeavoring to incorporate Mosaic rites and ceremonies with the Christian doctrines, and even to blend Sadduceeism with the whole, appears pretty evident. To confute this mongrel Christian, and overturn his bad doctrine, the apostle writes this chapter.
Albert Barnes: Notes on the Bible - 1834
15:12: Now if Christ ... - Paul, having Co1 15:1-11 stated the direct evidence for the resurrection of the Lord Jesus, proceeds here to demonstrate that the dead would rise, by showing how it followed from the fact that the Lord Jesus had risen, and by showing what consequences would follow from denying it. The whole argument is based on the fact that the Lord Jesus had risen. If that was admitted, he shows that it must follow that his people would also rise.
Be preached - The word "preached" here seems to include the idea of so preaching as to be believed; or so as to demonstrate that he did rise. If this was the doctrine on which the church was based, that the Lord Jesus rose from the dead, how could the resurrection of the dead be denied?
How say - How can any say; how can it be maintained?
Some among you - See the introduction to 1 Cor. 15. Who these were is unknown. They may have been some of the philosophic Greeks, who spurned the doctrine of the resurrection (see Act 17:32); or they may have been some followers of Sadducean teachers; or it may be that the Gnostic philosophy had corrupted them. It is most probable, I think, that the denial of the resurrection was the result of reasoning after the manner of the Greeks, and the effect of the introduction of philosophy into the church. This has been the fruitful source of most of the errors which have been introduced into the church.
That there is no resurrection of the dead - That the dead cannot rise. How can it be held that there can be no resurrection, while yet it is admitted that Christ rose? The argument here is twofold:
(1) That Christ rose was one "instance" of a fact which demonstrated that there "had been" a resurrection, and of course that it was possible.
(2) that such was the connection between Christ and his people that the admission of this fact involved also the doctrine that all his people would also rise. This argument Paul states at length in the following verses. It was probably held by them that the resurrection was "impossible." To all this, Paul answers in accordance with the principles of inductive philosophy as now understood, by demonstrating A fact, and showing that such an event had occurred, and that consequently all the difficulties were met. Facts are unanswerable demonstrations; and when a fact is established, all the obstacles and difficulties in the way must be admitted to be overcome. So philosophers now reason; and Paul, in accordance with these just principles, labored simply to establish the fact that one had been raised, and thus met at once all the objections which could be urged against the doctrine. It would have been most in accordance with the philosophy of the Greeks to have gone into a metaphysical discussion to show that it was not impossible or absurd, and this might have been done. It was most in accordance with the principles of true philosophy, however, to establish the fact at once, and to argue from that, and thus to meet all the difficulties at once. The doctrine of the resurrection, therefore, does not rest on a metaphysical subtilty; it does not depend on human reasoning; it does not depend on analogy; it rests just as the sciences of astronomy, chemistry, anatomy, botany, and natural philosophy do, "on well ascertained facts;" and it is now a well understood principle of all true science that no difficulty, no obstacle, no metaphysical subtilty; no embarrassment about being able to see how it is, is to be allowed to destroy the conviction in the mind which the facts are suited to produce.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:12: if: Co1 15:4
how: Co1 15:13-19; Act 26:8; Th2 2:17
Geneva 1599
(3) Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead?
(3) The first argument to prove that there is a resurrection from the dead: Christ is risen again, therefore the dead will rise again.
John Gill
Now if Christ be preached that he arose from the dead,.... As he was by the Apostle Paul, when at Corinth, and by all the rest of the apostles elsewhere.
How say some among you that there is no resurrection of the dead? Who these were is not certain, whether Hymenaeus and Philetus, whose notion this was, were come hither, or any of their disciples; or whether they were some of the followers of Simon Magus and Cerinthus, who denied the resurrection; or rather, whether they were not Jews, and of the sect of the Sadducees, who though they believed in Christ, retained their old principle, that there is no resurrection of the dead, cannot be affirmed: however, it is certain that they were such as were then at Corinth, and went under the Christian name; and it is highly probable were members of the church there; and who not only held this notion privately, but broached it publicly, saying, declaring, affirming, and that openly, before the whole church, what were their opinions and sentiments: it was indeed but some of them, not all that were chargeable with this bad principle, which the apostle asks how, and with what face they could assert, then it had been preached, and so fully proved to them, that Christ was risen from the dead; and if so, then it is out of question that there is a resurrection of the dead; for their notion, as it is here expressed, was not only that there would be no resurrection of the dead, but that there was none, nor had been any: though the apostle's view is also to prove the future resurrection of the dead, and which is done by proving the resurrection of Christ, for his resurrection involves that of his people; for not only the saints rose in, and with Christ, as their head representatively, and which is the sense of the prophecy in Hos 6:2 but because he is their head, and they are members of him, therefore as sure as he the head is risen, so sure shall the members rise likewise; nor will Christ's resurrection, in a sense, be perfect, until all the members of his body are risen: for though the resurrection of Christ, personally considered, is perfect, yet not as mystically considered; nor will it till all the saints are raised, of whose resurrection Christ's is the exemplar and the pledge: their bodies will be raised and fashioned like unto Christ's, and by virtue of union to him, and as sure as he is risen, for he is the firstfruits of them that slept. Besides, as he became incarnate, obeyed, suffered, not for himself, but for his people, so he rose again on their account, and that they dying might rise also; which if they should not, one end at least of Christ's resurrection would not be answered: add to this, that the same power that raised Christ from the dead, can raise others, even all the saints; so that if it is allowed that Christ is raised, it need not be thought incredible that all the dead shall be raised; and particularly when it is observed, that Christ is the efficient, procuring, and meritorious cause of the resurrection from the dead, as well as the pattern and earnest of it.
John Wesley
How say some - Who probably had been heathen philosophers.
Robert Jamieson, A. R. Fausset and David Brown
if--Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection?
some--Gentile reasoners (Acts 17:32; Acts 26:8) who would not believe it because they did not see "how" it could be (1Cor 15:35-36).
15:1315:13: Եթէ յարութիւն մեռելոց չի՛ք, ապա եւ Քրիստո՛ս չէ՛ յարուցեալ։
13 Եթէ մեռելների յարութիւն չկայ, ապա եւ Քրիստոս յարութիւն չի առել:
13 Եթէ մեռելներուն յարութիւն չկայ, ուրեմն Քրիստոս ալ յարութիւն առած չէ։
Եթէ յարութիւն մեռելոց չիք, ապա եւ Քրիստոս չէ յարուցեալ:

15:13: Եթէ յարութիւն մեռելոց չի՛ք, ապա եւ Քրիստո՛ս չէ՛ յարուցեալ։
13 Եթէ մեռելների յարութիւն չկայ, ապա եւ Քրիստոս յարութիւն չի առել:
13 Եթէ մեռելներուն յարութիւն չկայ, ուրեմն Քրիստոս ալ յարութիւն առած չէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:1313: Если нет воскресения мертвых, то и Христос не воскрес;
15:13  εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ χριστὸς ἐγήγερται·
15:13. εἰ (If) δὲ (moreover) ἀνάστασις (a-standing-up) νεκρῶν ( of-en-deaded ) οὐκ (not) ἔστιν, (it-be,"οὐδὲ (not-moreover) Χριστὸς (Anointed) ἐγήγερται: (it-had-come-to-be-roused)
15:13. si autem resurrectio mortuorum non est neque Christus resurrexitBut if there be no resurrection of the dead, then Christ is not risen again.
13. But if there is no resurrection of the dead, neither hath Christ been raised:
15:13. For if there is no resurrection of the dead, then Christ has not risen.
But if there be no resurrection of the dead, then is Christ not risen:

13: Если нет воскресения мертвых, то и Христос не воскрес;
15:13  εἰ δὲ ἀνάστασις νεκρῶν οὐκ ἔστιν, οὐδὲ χριστὸς ἐγήγερται·
15:13. si autem resurrectio mortuorum non est neque Christus resurrexit
But if there be no resurrection of the dead, then Christ is not risen again.
15:13. For if there is no resurrection of the dead, then Christ has not risen.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
13-15: И Христос не воскрес. Кто отрицает следствие (всеобщее воскресение), тот должен отрицать и его причину (воскресение Христа). - Проповедь наша тщетна. Главный предмет апостольского свидетельства образует воскресение Христа. Поэтому, с отрицанием воскресения Христа, утрачивает все свое существенное содержание и апостольская проповедь (тщетна - правильнее: пуста). Вера коринфян также оказывается привязанною к предмету, который существует только в воображении. - Лжесвидетелями о Боге, т. е. приписали бы Богу то, чего Он не совершал. - Свидетельствовали бы о Боге - правильнее: на(или: против) Бога. Это было бы оскорблением Богу.
Adam Clarke: Commentary on the Bible - 1831
15:13: If there be no resurrection of the dead - As Christ was partaker of the same flesh and blood with us, and he promised to raise mankind from the dead through his resurrection, if the dead rise not then Christ has had no resurrection. There seem to have been some at Corinth who, though they denied the resurrection of the dead, admitted that Christ had risen again: the apostle's argument goes therefore to state that, if Christ was raised from the dead, mankind may be raised; if mankind cannot be raised from the dead, then the body of Christ was never raised.
Albert Barnes: Notes on the Bible - 1834
15:13: But if there be no resurrection of the dead - If the whole subject is held to be impossible and absurd, then it must follow that Christ is not "risen," since there were the same difficulties in the way of raising him up which will exist in any case. He was dead and was buried. He had lain in the grave three days. His human soul had left the body. His frame had become cold and stiff. The blood had ceased to circulate, and the lungs to heave. In his case there was the same difficulty in raising him up to life that there is in any other; and if it is held to be impossible and absurd that the dead should rise, then it must follow that Christ has not been raised. This is the first consequence which Paul states as resulting from the denial of this doctrine, and this is inevitable. Paul thus shows them that the denial of the doctrine, or the maintaining the general proposition "that the dead would not rise," led also to the denial of the fact that the Lord Jesus had risen, and consequently to the denial of Christianity altogether, and the annihilation of all their hopes. There was, moreover, such a close connection between Christ and his people, that the resurrection of the Lord Jesus made their resurrection certain. See Th1 4:14; see the note on Joh 14:19.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:13: Co1 15:20; Joh 11:25, Joh 11:26; Act 23:8; Rom 4:24, Rom 4:25, Rom 8:11, Rom 8:23; Co2 4:10-14; Col 3:1-4; Th1 4:14; Ti2 4:8; Heb 2:14, Heb 13:20; Pe1 1:3; Rev 1:18
Geneva 1599
(4) But if there be no resurrection of the dead, then is Christ not risen:
(4) The second by an absurdity: if there is no resurrection of the dead, then Christ is not risen again.
John Gill
But if there be no resurrection of the dead,.... If there is no such thing as a resurrection of any, if the thing is not possible, if it never has been, is, or will be true in fact:
then is Christ not risen. The apostle argues from a general, to a particular; from the general resurrection of the dead, to the particular resurrection of Christ; and from a negation of the one, to a negation of the other; for what does not agree with the whole, does not agree with the part; and what is true of the whole, is true of the part; but if the resurrection of Christ is not true, many are the absurdities that must follow upon it, and which the apostle next enumerates.
John Wesley
If there be no resurrection - If it be a thing flatly impossible.
Robert Jamieson, A. R. Fausset and David Brown
If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, which is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good of Him either: His resurrection and theirs are inseparably joined (compare 1Cor 15:20-22; Jn 14:19).
15:1415:14: Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունա՛յն է քարոզութիւնն մեր. ընդունա՛յն են եւ հաւատքն ձեր[3913]. [3913] Ոմանք. Ընդունայն եղեն եւ հաւ՛՛։
14 Եւ եթէ Քրիստոս յարութիւն չի առել, ի զուր է մեր քարոզութիւնը, ի զուր է եւ ձեր հաւատը:
14 Եւ եթէ Քրիստոս յարութիւն առած չէ, ուրեմն մեր քարոզութիւնը պարապ է ու ձեր հաւատքն ալ պարապ է
Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունայն է քարոզութիւնն մեր, ընդունայն են եւ հաւատքն ձեր:

15:14: Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունա՛յն է քարոզութիւնն մեր. ընդունա՛յն են եւ հաւատքն ձեր[3913].
[3913] Ոմանք. Ընդունայն եղեն եւ հաւ՛՛։
14 Եւ եթէ Քրիստոս յարութիւն չի առել, ի զուր է մեր քարոզութիւնը, ի զուր է եւ ձեր հաւատը:
14 Եւ եթէ Քրիստոս յարութիւն առած չէ, ուրեմն մեր քարոզութիւնը պարապ է ու ձեր հաւատքն ալ պարապ է
zohrab-1805▾ eastern-1994▾ western am▾
15:1414: а если Христос не воскрес, то и проповедь наша тщетна, тщетна и вера ваша.
15:14  εἰ δὲ χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν,
15:14. εἰ (if) δὲ (moreover) Χριστὸς (Anointed) οὐκ (not) ἐγήγερται, (it-had-come-to-be-roused,"κενὸν (empty) ἄρα (thus) τὸ (the-one) κήρυγμα (a-heralding-to) ἡμῶν, (of-us,"κενὴ (empty) καὶ (and) ἡ (the-one) πίστις (a-trust) ἡμῶν, (of-us,"
15:14. si autem Christus non resurrexit inanis est ergo praedicatio nostra inanis est et fides vestraAnd if Christ be not risen again, then is our preaching vain: and your faith is also vain.
14. and if Christ hath not been raised, then is our preaching vain, your faith also is vain.
15:14. And if Christ has not risen, then our preaching is useless, and your faith is also useless.
And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain:

14: а если Христос не воскрес, то и проповедь наша тщетна, тщетна и вера ваша.
15:14  εἰ δὲ χριστὸς οὐκ ἐγήγερται, κενὸν ἄρα [καὶ] τὸ κήρυγμα ἡμῶν, κενὴ καὶ ἡ πίστις ὑμῶν,
15:14. si autem Christus non resurrexit inanis est ergo praedicatio nostra inanis est et fides vestra
And if Christ be not risen again, then is our preaching vain: and your faith is also vain.
15:14. And if Christ has not risen, then our preaching is useless, and your faith is also useless.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:14: Then is our preaching vain - Our whole doctrine is useless, nugatory and false.
And your faith is also vain - Your belief of a false doctrine must necessarily be to you unprofitable.
Albert Barnes: Notes on the Bible - 1834
15:14: And if Christ is not risen, then is our preaching vain - Another consequence which must follow if it be held that there was no resurrection, and consequently that Christ was not risen. it would be vain and useless to preach. The substance of their preaching was that Christ was raised up; and all their preaching was based on that. If that were not true, the whole system was false, and Christianity was an imposition. The word vain here seems to include the idea of useless, idle, false. It would be "false" to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, since it could save no one.
And your faith is also vain - It is useless to believe. It can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise Mat 16:21; Mat 18:22-23; Luk 9:22, and since the whole of his religion depended on that. The system could not be true unless Christ had been raised, as he said he would be; and to believe a false system could be of no use to any man. The argument here is one addressed to all their feelings, their hopes, and their belief. It is drawn from all their convictions that the system was true. Were they, could they be prepared to admit a doctrine which involved the consequence that all the evidences which they had that the apostles preached the truth were delusive, and that all the evidences of the truth of Christianity which had affected their minds and won their hearts were false and deceptive? If they were not prepared for this, then it followed that they should not abandon or doubt the doctrine of the resurrection of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:14: Co1 15:2, Co1 15:17; Psa 73:13; Isa 49:4; Gen 8:8; Mat 15:9; Act 17:31; Gal 2:2; Jam 1:26; Jam 2:20
Geneva 1599
(5) And if Christ be not risen, then [is] our preaching vain, and your faith [is] also vain.
(5) The proof of that absurdity, by other absurdities: if Christ is not risen again, the preaching of the Gospel is in vain, and the credit that you gave to it is vain, and we are liars.
John Gill
And if Christ be not risen,.... If this is a truth, and must be taken as granted, as it must be, if there is no resurrection at all:
then is our preaching vain; false, empty, delusory, unprofitable, and useless; not only that part of it which more especially concerns the resurrection of Christ, but even the whole of it; preaching Christ as the Son of God, which was the subject of the apostle's ministry, and which he set out with, is to no purpose, if he is not risen; for one considerable proof of his sonship depends upon his resurrection, which is the declaration of it; for who can believe him to be the Son of God, if he is detained under the power of the grave? one reason why he could not be held of death, and the pains and cords of it, any longer than was necessary, and was his pleasure, was because he was the Son of God, as well as surety of his people, who had paid the whole debt: so the preaching of his incarnation, obedience, sufferings, and death, is of no use and avail, if he has not abolished death, and brought life and immortality to light, first in himself, and then for his people:
and your faith is also vain; either the grace of faith, by which they believed on Christ, or the doctrine of faith; or since this is repeated, 1Cor 15:17 the one may be meant here, and the other there. The doctrine of faith they had given their assent to, not only respecting the resurrection of Christ, but any other truth relating to his person and office, must be vain and empty, and without any foundation; even that faith which is one, uniform, harmonious, and consistent, which was once delivered to the saints; which they are to stand fast in, to strive, contend, and fight for, and not part with at any rate, upon any account whatever; and yet this, and the preaching and belief of it, are useless and insignificant things, if Christ is not risen; such wretched absurdities must follow upon the denial of that truth.
John Wesley
Then is our preaching - From a commission supposed to be given after the resurrection. Vain - Without any real foundation.
Robert Jamieson, A. R. Fausset and David Brown
your faith . . . vain-- (1Cor 15:11). The Greek for "vain" here is, empty, unreal: in 1Cor 15:17, on the other hand, it is, without use, frustrated. The principal argument of the first preachers in support of Christianity was that God had raised Christ from the dead (Acts 1:22; Acts 2:32; Acts 4:10, Acts 4:33; Acts 13:37; Rom 1:4). If this fact were false, the faith built on it must be false too.
15:1515:15: եւ գտանիցիմք սո՛ւտ վկայք Աստուծոյ. զի վկայեցաք զԱստուծոյ՝ եթէ յարոյց զՔրիստոս. զոր ո՛չն արդեւք յարոյց՝ եթէ մեռեալք ո՛չ յառնիցեն[3914]։ [3914] Ոմանք. Եւ գտանիմք սուտ... թէ յարոյց... ոչ յառնեն։
15 Եւ Աստծու սուտ վկաները եղած կը լինենք, քանի որ Աստծու մասին վկայեցինք, թէ յարութիւն տուեց Քրիստոսին. արդարեւ, եթէ յարութիւն չառնէին մեռելները, նրան յարութիւն չէր տայ:
15 Եւ մենք ալ Աստուծոյ սուտ վկաները կ’ըլլանք. որովհետեւ Աստուծոյ համար վկայութիւն տուինք, թէ ինք մեռելներէն յարուցանեց Քրիստոսը։ Եթէ մեռելները յարութիւն չեն առներ, ուրեմն զանիկա չէ յարուցած։
եւ գտանիցիմք սուտ վկայք Աստուծոյ. զի վկայեցաք զԱստուծոյ թէ` Յարոյց զՔրիստոս. զոր ոչն արդեւք յարոյց, եթէ մեռեալք ոչ յառնիցեն:

15:15: եւ գտանիցիմք սո՛ւտ վկայք Աստուծոյ. զի վկայեցաք զԱստուծոյ՝ եթէ յարոյց զՔրիստոս. զոր ո՛չն արդեւք յարոյց՝ եթէ մեռեալք ո՛չ յառնիցեն[3914]։
[3914] Ոմանք. Եւ գտանիմք սուտ... թէ յարոյց... ոչ յառնեն։
15 Եւ Աստծու սուտ վկաները եղած կը լինենք, քանի որ Աստծու մասին վկայեցինք, թէ յարութիւն տուեց Քրիստոսին. արդարեւ, եթէ յարութիւն չառնէին մեռելները, նրան յարութիւն չէր տայ:
15 Եւ մենք ալ Աստուծոյ սուտ վկաները կ’ըլլանք. որովհետեւ Աստուծոյ համար վկայութիւն տուինք, թէ ինք մեռելներէն յարուցանեց Քրիստոսը։ Եթէ մեռելները յարութիւն չեն առներ, ուրեմն զանիկա չէ յարուցած։
zohrab-1805▾ eastern-1994▾ western am▾
15:1515: Притом мы оказались бы и лжесвидетелями о Боге, потому что свидетельствовали бы о Боге, что Он воскресил Христа, Которого Он не воскрешал, если, [то есть], мертвые не воскресают;
15:15  εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται.
15:15. εὑρισκόμεθα (we-be-found) δὲ (moreover) καὶ (and) ψευδομάρτυρες (false-witnesses) τοῦ (of-the-one) θεοῦ, (of-a-Deity,"ὅτι (to-which-a-one) ἐμαρτυρήσαμεν (we-witnessed-unto) κατὰ (down) τοῦ (of-the-one) θεοῦ (of-a-Deity) ὅτι (to-which-a-one) ἤγειρεν (it-roused) τὸν (to-the-one) χριστόν, (to-Anointed,"ὃν (to-which) οὐκ (not) ἤγειρεν (it-roused) εἴπερ (if-very) ἄρα (thus) νεκροὶ ( en-deaded ) οὐκ (not) ἐγείρονται. (they-be-roused)
15:15. invenimur autem et falsi testes Dei quoniam testimonium diximus adversus Deum quod suscitaverit Christum quem non suscitavit si mortui non resurguntYea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.
15. Yea, and we are found false witnesses of God; because we witnessed of God that he raised up Christ: whom he raised not up, if so be that the dead are not raised.
15:15. Then, too, we would be found to be false witnesses of God, because we would have given testimony against God, saying that he had raised up Christ, when he had not raised him up, if, indeed, the dead do not rise again.
Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not:

15: Притом мы оказались бы и лжесвидетелями о Боге, потому что свидетельствовали бы о Боге, что Он воскресил Христа, Которого Он не воскрешал, если, [то есть], мертвые не воскресают;
15:15  εὑρισκόμεθα δὲ καὶ ψευδομάρτυρες τοῦ θεοῦ, ὅτι ἐμαρτυρήσαμεν κατὰ τοῦ θεοῦ ὅτι ἤγειρεν τὸν χριστόν, ὃν οὐκ ἤγειρεν εἴπερ ἄρα νεκροὶ οὐκ ἐγείρονται.
15:15. invenimur autem et falsi testes Dei quoniam testimonium diximus adversus Deum quod suscitaverit Christum quem non suscitavit si mortui non resurgunt
Yea, and we are found false witnesses of God: because we have given testimony against God, that he hath raised up Christ, whom he hath not raised up, if the dead rise not again.
15:15. Then, too, we would be found to be false witnesses of God, because we would have given testimony against God, saying that he had raised up Christ, when he had not raised him up, if, indeed, the dead do not rise again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:15: Yea, and we are found - We are; or we shall be proved to be. It will follow, if the Lord Jesus was not raised up, that we have been false witnesses.
Of God - Respecting God. It will be found that we have affirmed that which is not true of God; or have said that he has done that which he has not done. Nothing could be regarded as a greater crime than this, whatever might be the immediate subject under consideration. To bear false witness of a man, or to say that a man has done what he has not done, is regarded as a grievous crime. How much more so to bear false testimony of God!
Because we have testified of God - Or rather "against" God (κάτα τοῦ θεοῦ kata tou theou). Our evidence has been "against" him. We have affirmed that which is not true; and this is "against" God. It is implied here that it would be a "crime" to testify that God had raised up the Lord Jesus if he had not done it; or that it would be affirming that of God which would be "against" his character, or which it would be improper for him to do. This would be so:
(1) Because it would he wrong to bear any false witness of God, or to affirm that he had done what he had not done;
(2) Because "if" the Lord Jesus had not been raised up, it would prove that he was an "impostor," since he had declared that he would be raised up; and to affirm of God that he had raised up an impostor would be against him, and would be highly dishonorable to him.
If the dead rise not - If there is, and can be no resurrection. If this general proposition is true that there can be no resurrection, then it will apply to Christ as well as any others, and must prove that he did not rise. The "argument" in this verse is this:
(1) If it was denied that Christ was raised, it would prove that all the apostles were false witnesses of the worst character; false witnesses against God.
(2) this the apostle seems to have presumed they "could not" believe. They had had too many evidences that they spoke the truth; they had seen their uniform respect for God, and desire to bear witness of him and in his favor; they had had too conclusive evidence that they were inspired by him, and had the power of working miracles; they were too fully convinced of their honesty, truth, and piety, ever to believe that they could be false witnesses against God. They had had ample opportunity to know whether God did raise up the Lord Jesus; and they were witnesses who had no inducement to bear a false witness in the case.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:15: faults, Exo 23:3; Job 13:7-10; Rom 3:7, Rom 3:8
we have: Act 2:24, Act 2:32, Act 4:10, Act 4:33, Act 10:39-42, Act 13:30-33, Act 20:21
whom: Co1 15:13, Co1 15:20
John Gill
Yea, and we are found false witnesses of God,.... The apostles were chosen to be witnesses of the resurrection of Christ; he appeared to them, and was seen by them for this purpose; and they were sent into all the world, to bear their testimony to this truth, which they accordingly did: now if Christ is not risen, they have bore a false testimony; and what greater scandal, or a more odious character can be fixed upon a man, than to be a false witness? but God forbid that such an imputation should be fastened upon the holy apostles of Christ, who cannot be thought to have any sinister end in publishing such a falsehood; who were sure on account of declaring it, and abiding by it, to meet with nothing but hatred, reproach, persecution, poverty, and death; but this is not all, nor the worst; for if they are false witnesses, they are false witnesses of God; they are of his suborning; he selected them as witnesses; he must put this lie into their mouths, and send them into the world under his authority to publish it; than which to say nothing can be thought of more blasphemous and execrable; and yet this must follow, upon a denial of the resurrection of Christ:
because we have testified of God that he raised up Christ, whom he raised not up, if so be the dead rise not; it may be read, "we have testified against God", as the Vulgate Latin does; for as it must be bringing a false testimony from God, so it must be bearing a false testimony against him, to say that he raised Christ from the dead, when he is not risen; which must be the case, if there is no resurrection of the dead.
John Wesley
If the dead rise not - If the very notion of a resurrection be, as they say, absurd and impossible.
Robert Jamieson, A. R. Fausset and David Brown
testified of God--that is, concerning God. The rendering of others is, "against God" [Vulgate, ESTIUS, GROTIUS]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better.
if so be--as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (Job 13:7).
15:1615:16: Իսկ եթէ մեռեալք ո՛չ յառնեն, ապա եւ Քրիստո՛ս չէ՛ յարուցեալ։
16 Իսկ եթէ մեռելները յարութիւն չեն առնում, ապա Քրիստոս էլ յարութիւն չի առել:
16 Քանզի եթէ մեռելները յարութիւն չեն առներ, Քրիստոս ալ յարութիւն առած չէ
Իսկ եթէ մեռեալք ոչ յառնեն, ապա եւ Քրիստոս չէ յարուցեալ:

15:16: Իսկ եթէ մեռեալք ո՛չ յառնեն, ապա եւ Քրիստո՛ս չէ՛ յարուցեալ։
16 Իսկ եթէ մեռելները յարութիւն չեն առնում, ապա Քրիստոս էլ յարութիւն չի առել:
16 Քանզի եթէ մեռելները յարութիւն չեն առներ, Քրիստոս ալ յարութիւն առած չէ
zohrab-1805▾ eastern-1994▾ western am▾
15:1616: ибо если мертвые не воскресают, то и Христос не воскрес.
15:16  εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ χριστὸς ἐγήγερται·
15:16. εἰ (If) γὰρ (therefore) νεκροῒ ( en-deaded ) οὐκ (not) ἐγείρονται, (they-be-roused,"οὐδὲ (not-moreover) Χριστὸς (Anointed) ἐγήγερται: (it-had-come-to-be-roused)
15:16. nam si mortui non resurgunt neque Christus resurrexitFor if the dead rise not again, neither is Christ risen again.
16. For if the dead are not raised, neither hath Christ been raised:
15:16. For if the dead do not rise again, then neither has Christ risen again.
For if the dead rise not, then is not Christ raised:

16: ибо если мертвые не воскресают, то и Христос не воскрес.
15:16  εἰ γὰρ νεκροὶ οὐκ ἐγείρονται, οὐδὲ χριστὸς ἐγήγερται·
15:16. nam si mortui non resurgunt neque Christus resurrexit
For if the dead rise not again, neither is Christ risen again.
15:16. For if the dead do not rise again, then neither has Christ risen again.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
16-19: С отрицанием воскресения Христова падает и вера в искупление. Если Христос не воскрес, то Он - не Искупитель. - Вера ваша тщетна - точнее: бесполезна, ни к чему не ведет. - Вы еще в грехах ваших... Если бы Христос только умер и не воскрес, то и Сам Он остался бы под проклятием греха и человечество бы от Него не получило оправдания от грехов: и умершие в общении со Христом - должны сказать себе неверующие в воскресение Христа - не восстанут к лучшей жизни, и живые Его последователи, принявшие на себя в этой жизни тяжкий крест страданий, в виду [Некоторые видят здесь нечто унизительное для христианского общества, которое, по-видимому, руководится в своем стремлении к добродетели ожиданием награды, а не красотою добродетели самой по себе. Но критики христианства забывают, что здесь речь идет не об исполнении нравственного закона вообще, а о принятии на себя подвигов особенных, не обязательных для каждого человека. Кроме того, и награда, какая составляет предмет ожиданий христиан, состоит в удовлетворении высших, благороднейших стремлений души...] будущего прославления со Христом, оказываются самыми несчастными людьми!
Adam Clarke: Commentary on the Bible - 1831
15:16: False witnesses - As having testified the fact of Christ's resurrection, as a matter which ourselves had witnessed, when we knew that we bore testimony to a falsehood. But could five hundred persons agree in this imposition? And if they did, is it possible that some one would not discover the cheat, when he could have no interest in keeping the secret, and might greatly promote his secular interest by making the discovery? Such a case never occurred, and never can occur. The testimony, therefore, concerning the resurrection of Christ, is incontrovertibly true.
If so be that the dead rise not - This clause is wanting in DE, Syriac, some of the Slavonian, and Itala; several also of the primitive fathers omit it. Its great similarity to the following words might be the cause of its omission by some copyists.
Albert Barnes: Notes on the Bible - 1834
15:16: For if the dead rise not ... - This is a repetition of what is said in Co1 15:13. It is repeated here, evidently, because of its importance. It was a great and momentous truth which would "bear" repetition, that if there was no resurrection, as some held, then it would follow that the Lord Jesus was not raised up.
Geneva 1599
(6) For if the dead rise not, then is not Christ raised:
(6) He repeats the same argument taken from an absurdity, purposing to show how faith is in vain if the resurrection of Christ is taken away.
John Gill
For if the dead rise not, then is not Christ raised. This is a repetition of the argument in 1Cor 15:13 made partly to show the importance of it, and partly to observe other absurdities, following upon the conclusion of it.
Robert Jamieson, A. R. Fausset and David Brown
The repetition implies the unanswerable force of the argument.
15:1715:17: Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունա՛յն են հաւատքն ձեր. եւ տակաւի՛ն ՚ի նմին ՚ի մեղս կայցէք[3915]։ [3915] Օրինակ մի. Են եւ հաւատքն ձեր։ Ոմանք. ՚Ի նմին մեղս կայք։
17 Եւ եթէ Քրիստոս յարութիւն չի առել, ի զուր է ձեր հաւատը. եւ տակաւին նոյն մեղքերի մէջ էք:
17 Եւ եթէ Քրիստոս յարութիւն առած չէ, ձեր հաւատքը պարապ է ու տակաւին ձեր մեղքերուն մէջ էք.
Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունայն են հաւատքն ձեր. եւ տակաւին [72]ի նմին մեղս`` կայցէք:

15:17: Եւ եթէ Քրիստոս չիցէ յարուցեալ, ընդունա՛յն են հաւատքն ձեր. եւ տակաւի՛ն ՚ի նմին ՚ի մեղս կայցէք[3915]։
[3915] Օրինակ մի. Են եւ հաւատքն ձեր։ Ոմանք. ՚Ի նմին մեղս կայք։
17 Եւ եթէ Քրիստոս յարութիւն չի առել, ի զուր է ձեր հաւատը. եւ տակաւին նոյն մեղքերի մէջ էք:
17 Եւ եթէ Քրիստոս յարութիւն առած չէ, ձեր հաւատքը պարապ է ու տակաւին ձեր մեղքերուն մէջ էք.
zohrab-1805▾ eastern-1994▾ western am▾
15:1717: А если Христос не воскрес, то вера ваша тщетна: вы еще во грехах ваших.
15:17  εἰ δὲ χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν.
15:17. εἰ (if) δὲ (moreover) Χριστὸς (Anointed) οὐκ (not) ἐγήγερται, (it-had-come-to-be-roused,"ματαία (folly-belonged) ἡ (the-one) πίστις (a-trust) ὑμῶν (of-ye) [ἐστίν], "[it-be],"ἔτι (if-to-a-one) ἐστὲ (ye-be) ἐν (in) ταῖς (unto-the-ones) ἁμαρτίαις (unto-un-adjustings-along-unto) ὑμῶν. (of-ye)
15:17. quod si Christus non resurrexit vana est fides vestra adhuc enim estis in peccatis vestrisAnd if Christ be not risen again, your faith is vain: for you are yet in your sins.
17. and if Christ hath not been raised, your faith is vain; ye are yet in your sins.
15:17. But if Christ has not risen, then your faith is vain; for you would still be in your sins.
And if Christ be not raised, your faith [is] vain; ye are yet in your sins:

17: А если Христос не воскрес, то вера ваша тщетна: вы еще во грехах ваших.
15:17  εἰ δὲ χριστὸς οὐκ ἐγήγερται, ματαία ἡ πίστις ὑμῶν, ἔτι ἐστὲ ἐν ταῖς ἁμαρτίαις ὑμῶν.
15:17. quod si Christus non resurrexit vana est fides vestra adhuc enim estis in peccatis vestris
And if Christ be not risen again, your faith is vain: for you are yet in your sins.
15:17. But if Christ has not risen, then your faith is vain; for you would still be in your sins.
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Adam Clarke: Commentary on the Bible - 1831
15:17: Ye are yet in your sins - If Christ has not risen from the dead, there is no proof that he has not been justly put to death. If he were a malefactor, God would not work a miracle to raise him from the dead. If he has not been raised from the dead, there is a presumption that he has been put to death justly; and, if so, consequently he has made no atonement; and ye are yet in your sins - under the power, guilt, and condemnation of them. All this reasoning of the apostle goes to prove that at Corinth, even among those false teachers, the innocency of our Lord was allowed, and the reality of his resurrection not questioned.
Albert Barnes: Notes on the Bible - 1834
15:17: Your faith is vain, - Co1 15:14. The meaning of this passage here is, that their faith was vain, "because," if Christ was not raised up, they were yet unpardoned sinners. The pardon of sin was connected with the belief of the resurrection of the Lord Jesus, and, if he was not raised, they were still in a state of sin.
Ye are yet in your sins - Your sins are yet unpardoned. They can be forgiven only by faith in him, and by the efficacy of his blood. But if he was not raised, he was an impostor; and, of course, all your hopes of pardon by him, and through him, must be vain. The argument in this verse consists in an appeal to their Christian experience and their hopes. It may be thus expressed:
(1) You have reason to believe that your sins are forgiven. You cherish that belief on evidence that is satisfactory to you. But if Christ is not raised, that cannot be true. He was an impostor, and sins cannot be forgiven by him. As you are not, and cannot be prepared to admit that your sins are not forgiven, you cannot admit a doctrine which involves that.
(2) you have evidence that you are not under the dominion of sin. You have repented of it; have forsaken it; and are leading a holy life. You know that, and cannot be induced to doubt this fact. But all that is to be traced to the doctrine that the Lord Jesus rose from the dead. It is only by believing that, and the doctrines which are connected with it, that the power of sin in the heart has been destroyed. And as you "cannot" doubt that under the influence of "that truth" you have been enabled to break off from your sins, so you cannot admit a doctrine which would involve it as a consequence that you are yet under the condemnation and the dominion of sin. You must believe, therefore, that the Lord Jesus rose; and that, if he rose, others will also. This argument is good also now, just so far as there is evidence that, through the belief of a risen Saviour, the dominion of sin has been broken; and every Christian is, therefore, in an important sense, a witness of the resurrection of the Lord Jesus, a living proof that a system which can work so great changes, and produce such evidence that sins are forgiven as are furnished in the conversion of sinners, must be from God; and, of course, that the work of the Lord Jesus was accepted, and that he was raised up from the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:17: your: Co1 15:2, Co1 15:14; Rom 4:25
ye are: Eze 33:10; Joh 8:21-24; Act 5:31, Act 13:38, Act 13:39; Rom 5:10, Rom 8:33, Rom 8:34; Heb 7:23-28, Heb 9:22-28, Heb 10:4-12; Pe1 1:3, Pe1 1:21
Geneva 1599
And if Christ be not raised, your faith [is] vain; (7) ye are (e) yet in your sins.
(7) First, seeing death is the punishment of sin, in vain should we believe that our sins were forgiven us, if they remain: but they do remain, if Christ did not rise from death.
(e) They are yet in their sins who are not sanctified, nor have obtained remission of their sins.
John Gill
And if Christ be not raised, your faith is vain,.... As before in 1Cor 15:14 not only the doctrine of faith, but the grace of faith in Christ; even that faith, which is the faith of God's elect; the pure gift of his grace, and the operation of his power; which Christ is the object, author, and finisher of; and which he prays for, that it may not fail; and to which salvation is so often promised in the sacred Scriptures; and yet is vain, than which nothing can be more absurd: it follows,
ye are yet in your sins: in a state of nature and unregeneracy, under the power and dominion of sin, being neither regenerated nor sanctified; for regeneration is owing to the resurrection of Christ from the dead, and is a branch of the power, virtue, and efficacy of it: but if Christ is not risen, there never was, is, or will be any such thing as regeneration and sanctification; things, if ever wrought by the Spirit, are done by him in virtue, and in imitation of the resurrection, as well as the death of Christ: moreover, if Christ is not risen, his people are under the guilt of their sins; there is no expiation nor remission of them, nor justification from them; for though he was delivered as a sacrifice to atone for their offences, and his blood was shed to obtain the forgiveness of their sins, yet he must be raised again for their justification, and be exalted as a Prince and a Saviour, as to give repentance, so remission of sins, or they will never enjoy these blessings; for notwithstanding his sufferings and death, if he lies under the power of the grave, they must remain under the power and guilt of sin, and be liable to everlasting punishment for it.
John Wesley
Ye are still in your sins - That is, under the guilt of them. So that there needed something more than reformation, (which was plainly wrought,) in order to their being delivered from the guilt of sin even that atonement, the sufficiency of which God attested by raising our great Surety from the grave.
Robert Jamieson, A. R. Fausset and David Brown
vain--Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Rom 4:25): "saved by his life" (Rom 5:10).
15:1815:18: Իսկ արդ՝ որ ննջեցինն ՚ի Քրիստոս, կորեա՞ն արդեւք[3916]։ [3916] Ոմանք. Որ ննջեցին ՚ի։
18 Իսկ արդ, նրանք, որ ննջեցին ի Քրիստոս, կորա՞ն արդեօք:
18 Նոյնպէս Քրիստոսով ննջողներն ալ կորսուած են։
[73]Իսկ արդ որ ննջեցինն ի Քրիստոս, կորեա՞ն արդեւք:

15:18: Իսկ արդ՝ որ ննջեցինն ՚ի Քրիստոս, կորեա՞ն արդեւք[3916]։
[3916] Ոմանք. Որ ննջեցին ՚ի։
18 Իսկ արդ, նրանք, որ ննջեցին ի Քրիստոս, կորա՞ն արդեօք:
18 Նոյնպէս Քրիստոսով ննջողներն ալ կորսուած են։
zohrab-1805▾ eastern-1994▾ western am▾
15:1818: Поэтому и умершие во Христе погибли.
15:18  ἄρα καὶ οἱ κοιμηθέντες ἐν χριστῶ ἀπώλοντο.
15:18. ἄρα (Thus) καὶ (and) οἱ (the-ones) κοιμηθέντες ( having-been-reposed-unto ) ἐν (in) Χριστῷ (unto-Anointed) ἀπώλοντο . ( they-had-they-had-destructed-off )
15:18. ergo et qui dormierunt in Christo perieruntThen they also that are fallen asleep in Christ are perished.
18. Then they also which are fallen asleep in Christ have perished.
15:18. Then, too, those who have fallen asleep in Christ would have perished.
Then they also which are fallen asleep in Christ are perished:

18: Поэтому и умершие во Христе погибли.
15:18  ἄρα καὶ οἱ κοιμηθέντες ἐν χριστῶ ἀπώλοντο.
15:18. ergo et qui dormierunt in Christo perierunt
Then they also that are fallen asleep in Christ are perished.
15:18. Then, too, those who have fallen asleep in Christ would have perished.
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Adam Clarke: Commentary on the Bible - 1831
15:18: They also which are fallen asleep - All those who, either by martyrdom or natural death, have departed in the faith of our Lord Jesus Christ, are perished; their hope was without foundation, and 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 Joh 5:25, Joh 5:28, Joh 5:29; Joh 11:25, Joh 11:26, etc.
Albert Barnes: Notes on the Bible - 1834
15:18: Then they also ... - This verse contains a statement of another consequence which must follow from the denial of the resurrection - that all Christians who had died had failed of salvation, and were destroyed.
Which are fallen asleep in Christ - Which have died as Christians; Co1 15:6 note; Th1 4:15 note.
Are perished - Are destroyed; are not saved. They hoped to have been saved by the merits of the Lord Jesus; they trusted to a risen Saviour, and fixed all their hopes of heaven there; but if he did not rise, of course the whole system was delusion, and they have failed of heaven, and been destroyed. Their bodies lie in the grave, and return to their native dust without the prospect of a resurrection, and their souls are destroyed. The "argument" here is mainly an appeal to their feelings: "Can you believe it possible that the good people who have believed in the Lord Jesus are destroyed? Can you believe that your best friends, your kindred, and your fellow Christians who have died, have gone down to perdition? Can you believe that they will sink to woe with the impenitent, and the polluted, and abandoned? If you cannot, then it must follow that they are saved. And then it will follow that you "cannot" embrace a doctrine which involves this consequence."
And this argument is a sound one still. There are multitudes who are made good men by the gospel. They are holy, humble, self-denying, and prayerful friends of God. "They have become such by the belief of the death and resurrection of the Lord Jesus." Can it be believed that they will be destroyed? That they will perish with the profane, and licentious, and unprincipled? That they will go down to dwell with the polluted and the wicked? "Shall not the Judge of all the earth do right?" Gen 18:25. If it "cannot" be so believed, then they will be saved; and "if" saved it follows that the system is true which saves them, and, of course, that the Lord Jesus rose from the dead. We may remark here, that a denial of the truth of Christianity involves the belief that its friends will perish with others; that all their hopes are vain; and that their expectations are delusive. He, therefore, who becomes an infidel "believes" that his pious friends - his sainted father, his holy mother, his lovely Christian sister or child, is deluded and deceived; that they will sink down to the grave to rise no more; that their hopes of heaven will all vanish, and that they will be destroyed with the profane, the impure, and the sensual.
And if infidelity demands "this" faith of its votaries, it is a system which strikes at the very happiness of social life, and at all our convictions of what is true and right. It is a system that is withering and blighting to the best hopes of people. "Can" it be believed that God will destroy those who are living to his honor; who are pure in heart, and lovely in life, "and who have been made such by the Christian religion?" If it cannot, then every man knows that Christianity is not false, and that infidelity is not true.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:18: fallen: Co1 15:6; Th1 4:13, Th1 4:14; Rev 14:13
Geneva 1599
(8) Then they also which are fallen asleep in Christ are perished.
(8) Secondly, unless it is certain that Christ rose again, all those who died in Christ have perished. So then, what profit comes of faith?
John Gill
Then they also which are fallen asleep in Christ,.... That is, who are dead, and have died in Christ: death is often represented by a sleep, and that more than once in this chapter; and doubtless with a view to the resurrection, which will be an awaking out of it, since it will not be perpetual: some understand this of such only who were fallen asleep, or died martyrs for the sake of Christ and his Gospel; as Stephen, James the brother of John, and others; but rather it designs all such as die in Christ, in union with him, whether in the lively exercise of faith, or not; of whom it must be said, if Christ is not risen, that they
are perished: soul and body; for if there is no reason to believe the resurrection of the dead, there is no reason to believe the immortality of the soul, or a future state, but rather that the soul perishes with the body, and that there is no existence after death: though should it be insisted on that the soul survives, and shall live without the body to all eternity, it must be in a state of misery, if Christ is not risen, because it must be in its sins; and neither sanctified nor justified, and consequently cannot be glorified, so that the whole may be said to be perished; the body perishes in the grave, the soul in hell; but God forbid that this should be said of those, who have either died for Christ, or in him: can it be that any that are in Christ, that are united to him, one body and spirit with him, should ever perish? or those that are asleep in him be lost? no, those that sleep in Jesus, will God bring with him at the last day, who shall be for ever with him, and for ever happy.
John Wesley
They who sleep in Christ - Who have died for him, or believing in him. Are perished - Have lost their life and being together.
Robert Jamieson, A. R. Fausset and David Brown
fallen asleep in Christ--in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [PHOTIUS, QuÃ&brvbr;stiones AmphilochiÃ&brvbr;, 197].
perished--Their souls are lost; they are in misery in the unseen world.
15:1915:19: Եթէ այսու կենօքս միա՛յն յուսացեալ եմք ՚ի Քրիստոս, ապա ողորմելի՛ եմք քան զամենայն մարդիկ[3917]։ զդ [3917] Ոմանք. Կենօք միայն։ Յայլս պակասի. ՚Ի Քրիստոս, ապա ողորմելի եմք։
19 Եթէ միայն այս կեանքի համար ենք յոյս դրել ի Քրիստոս, ողորմելի ենք, քան բոլոր մարդիկ:
19 Եթէ միայն այս կեանքին համար Քրիստոսին յուսացած ենք, մենք բոլոր մարդոցմէն աւելի խղճալի ենք։
Եթէ այսու կենօքս միայն յուսացեալ եմք ի Քրիստոս, ողորմելի եմք քան զամենայն մարդիկ:

15:19: Եթէ այսու կենօքս միա՛յն յուսացեալ եմք ՚ի Քրիստոս, ապա ողորմելի՛ եմք քան զամենայն մարդիկ[3917]։ զդ
[3917] Ոմանք. Կենօք միայն։ Յայլս պակասի. ՚Ի Քրիստոս, ապա ողորմելի եմք։
19 Եթէ միայն այս կեանքի համար ենք յոյս դրել ի Քրիստոս, ողորմելի ենք, քան բոլոր մարդիկ:
19 Եթէ միայն այս կեանքին համար Քրիստոսին յուսացած ենք, մենք բոլոր մարդոցմէն աւելի խղճալի ենք։
zohrab-1805▾ eastern-1994▾ western am▾
15:1919: И если мы в этой только жизни надеемся на Христа, то мы несчастнее всех человеков.
15:19  εἰ ἐν τῇ ζωῇ ταύτῃ ἐν χριστῶ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.
15:19. εἰ (If) ἐν (in) τῇ (unto-the-one) ζωῇ (unto-a-lifing) ταύτῃ (unto-the-one-this) ἐν (in) Χριστῷ (unto-Anointed) ἠλπικότες ( having-had-come-to-expect-to ) ἐσμὲν (we-be) μόνον, (to-alone," ἐλεεινότεροι ( to-more-compassioned-belonged-to ) πάντων ( of-all ) ἀνθρώπων (of-mankinds) ἐσμέν. (we-be)
15:19. si in hac vita tantum in Christo sperantes sumus miserabiliores sumus omnibus hominibusIf in this life only we have hope in Christ, we are of all men most miserable.
19. If in this life only we have hoped in Christ, we are of all men most pitiable.
15:19. If we have hope in Christ for this life only, then we are more miserable than all men.
If in this life only we have hope in Christ, we are of all men most miserable:

19: И если мы в этой только жизни надеемся на Христа, то мы несчастнее всех человеков.
15:19  εἰ ἐν τῇ ζωῇ ταύτῃ ἐν χριστῶ ἠλπικότες ἐσμὲν μόνον, ἐλεεινότεροι πάντων ἀνθρώπων ἐσμέν.
15:19. si in hac vita tantum in Christo sperantes sumus miserabiliores sumus omnibus hominibus
If in this life only we have hope in Christ, we are of all men most miserable.
15:19. If we have hope in Christ for this life only, then we are more miserable than all men.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:19: 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 are 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 succor us here, nor reward us hereafter. Bishop Pearce.
Albert Barnes: Notes on the Bible - 1834
15:19: If in this life only we have hope in Christ - If our hope in Christ shall not be followed by the resurrection of the dead and future glory, and if all our hopes shall be disappointed.
We are ... - Doddridge, Macknight, Grotius, and some others, suppose that this refers to the apostles only, and that the sense is, that if there was no resurrection, they, of all people would be most to be pitied, since they had exposed themselves to such a variety of dangers and trials, in which nothing could sustain them but the hope of immortality. If they failed in that they failed in everything. They were regarded as the most vile of the human family; they suffered more from persecution, poverty, and perils than other people; and if, after all, they were to be deprived of all their hopes, and disappointed in their expectation of the resurrection, their condition would be more deplorable than that of any other people. But there is no good reason for supposing that the word "we," here, is to be limited to the apostles. For:
(1) Paul had not mentioned the apostles particularly in the pRev_ious verses; and,
(2) The argument demands that it should be understood of all Christians, and the declaration is as true, substantially, of all Christians as it was of the apostles.
Of all men most miserable - More to be pitied or commiserated than any other class of people. The word used here (ἐληινότεροι elē inoteroi) means, properly, more deserving of pity, more pitiable. It may mean sometimes, more wretched or unhappy; but this is not necessarily its meaning, nor is it its meaning here. It refers rather to their condition and hopes than to their personal feeling; and does not mean that Christians are unhappy, or that their religion does not produce comfort, but that their condition would be most deplorable; they would be more deserving of pity than any other class of people. This would be:
(1) Because no other people had so elevated hopes, and, of course, no others could experience so great disappointment.
(2) they were subjected to more trials than any other class of people. They were persecuted and Rev_iled, and subjected to toil, and privation, and want, on account of their religion; and if, after all, they were to be disappointed, their condition was truly deplorable.
(3) they do not indulge in the pleasures of this life; they do not give themselves, as ethers do, to the enjoyments of this world. They voluntarily subject themselves to trial and self-denial; and if they are not admitted to eternal life, they are not only disappointed in this but they are cut off from the sources of happiness which their fellow-men enjoy in this world - Calvin.
(4) on the whole, therefore, there would be disappointed hopes, and trials, and poverty, and want, and all for nothing; and no condition could be conceived to be more deplorable than where a man was looking for eternal life, and for it subjecting himself to a life of want, and poverty, persecution, and tears, and should be finally disappointed. This passage, therefore, does not mean that virtue and piety are not attended with happiness; it does not mean that, even if there were no future state, a man would not be more happy if he walked in the paths of virtue than if he lived a life of sin; it does not mean that the Christian has no happiness in "religion itself" - in the love of God, and in prayer, and praise, and in purity of life. In all this he has enjoyment and even if there were no heaven, a life of virtue and piety would be more happy than a life of sin. But it means that the condition of the Christian would be more "deplorable" than that of other people; he would be more to be pitied. All his high hopes would be disappointed. Other people have no such hopes to be dashed to the ground; and, of course, no other people would be such objects of pity and compassion. The "argument" in this verse is derived from the high hopes of the Christian. "Could they believe that all their hopes were to be frustrated? Could they subject themselves to all these trials and privations, without believing that they would rise from the dead? Were they prepared, by the denial of the doctrine of the resurrection, to put themselves in the condition of the most miserable and wretched of the human family - to "admit" that they were in a condition most to be deplored?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:19: this: Psa 17:14; Ecc 6:11, Ecc 9:9; Luk 8:14, Luk 21:34; Co1 6:3, Co1 6:4; Ti2 2:4
hope: Eph 1:12, Eph 1:13; Th1 1:3; Ti2 1:12; Pe1 1:21
of all: Co1 4:9-13; Mat 10:21-25, Mat 24:9; Joh 16:2, Joh 16:33; Act 14:22; Ti2 3:12; Rev 14:13
Geneva 1599
(9) If in this life only we have hope in Christ, we are of all men most miserable.
(9) The third argument which is also taken from an absurdity: for unless there is another life, in which those who trust and believe in Christ will be blessed, they are the most miserable of all creatures, because in this life they would be the most miserable.
John Gill
If in this life only we have hope in Christ,.... The object of a believer's hope is not any creature, man, or angel; nor any creature enjoyment, as gold and silver; nor any creature righteousness, moral, legal, and civil; nor any external privilege, or profession of religion; but Christ alone as a surety, Saviour, and Redeemer; his person, blood, righteousness, sacrifice, and fulness: and what they hope for in him are, all grace, and the supplies of it; the forgiveness of their sins, the justification of their persons, eternal life and salvation; grace here, and glory hereafter; for all which they have great reason and encouragement to hope in him; but if their hope in him was only in this life, or whilst this life lasts; if they had not hope in death, that they should live again, and after death for the resurrection of their bodies; or if they hoped in Christ only for the things of this life, or as the Arabic version renders it, "if we from Christ, and by him, expect happiness in this world only"; if our hope in him is bounded with this life, and confined to the things of it, and does not reach to the things of another life, the things of eternity, the invisible glories of another world, to be enjoyed in soul and body;
we are of all men the most miserable; which may have respect not only to the apostles, though eminently true of them, who had little of the comforts of this life, being continually exposed to hardships and persecution for the sake of Christ; were set forth as a spectacle to angels and men; were accounted the filth of the world, and the offscouring of all things; and suffered many indignities, and great reproach and affliction, and that for asserting the doctrine of the resurrection of the dead; but is also true of all others that hope in Christ, and believe in him; for these not only deny themselves the pleasures, honours, and profits of this world, but are exposed continually to the hatred, reproach, and persecution of it; they are chastised by God as other men are, that they may not be condemned with the world, and yet they must be condemned, if Christ is not risen; they are harassed and distressed by Satan, who follows them with his temptations and suggestions, which are so many fiery darts, which give them great pain and uneasiness, when others are unmolested by him; they groan under a body of sin they carry about with them, and desire and long to be unclothed, that they might be clothed upon with glory and immortality; and yet these very desires and earnest longings after a blessed eternity do but add to their misery, if there is no foundation for them, and they will at last be frustrated: these are the sad conclusions, and wretched absurdities that must follow, upon the denial of the resurrection of the dead, and of Christ.
John Wesley
If in this life only we have hope - If we look for nothing beyond the grave. But if we have a divine evidence of things not seen, if we have "a hope full of immortality," if we now taste of "the powers of the world to come," and see "the crown that fadeth not away," then, notwithstanding" all our present trials, we are more happy than all men.
Robert Jamieson, A. R. Fausset and David Brown
If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied; namely, because, while others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Christ, without which His death would be of no avail to us (Eph 1:19-20; 1Pet 1:3). The heathen are "without hope" (Eph 2:12; Th1 4:13). We should be even worse, for we should be also without present enjoyment (1Cor 4:9).
15:2015:20: Այլ արդ՝ Քրիստոս յարուցեա՛լ է ՚ի մեռելոց, առաջին պտուղն ննջեցելոց[3918]. [3918] Բազումք. Պտուղ ննջեցելոց։
20 Բայց արդ, մեռելներից յարութիւն է առել Քրիստոս՝ ննջեցեալների առաջին պտուղը.
20 Բայց ճշմարիտ է թէ Քրիստոս մեռելներէն յարութիւն առած է, ննջեցեալներուն առաջին պտուղը։
Այլ արդ Քրիստոս յարուցեալ է ի մեռելոց, առաջին պտուղ ննջեցելոց:

15:20: Այլ արդ՝ Քրիստոս յարուցեա՛լ է ՚ի մեռելոց, առաջին պտուղն ննջեցելոց[3918].
[3918] Բազումք. Պտուղ ննջեցելոց։
20 Բայց արդ, մեռելներից յարութիւն է առել Քրիստոս՝ ննջեցեալների առաջին պտուղը.
20 Բայց ճշմարիտ է թէ Քրիստոս մեռելներէն յարութիւն առած է, ննջեցեալներուն առաջին պտուղը։
zohrab-1805▾ eastern-1994▾ western am▾
15:2020: Но Христос воскрес из мертвых, первенец из умерших.
15:20  νυνὶ δὲ χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων.
15:20. Νυνὶ (Unto-now) δὲ (moreover) Χριστὸς (Anointed) ἐγήγερται (it-had-come-to-be-roused) ἐκ (out) νεκρῶν , ( of-en-deaded ,"ἀπαρχὴ (a-firsting-off) τῶν (of-the-ones) κεκοιμημένων . ( of-having-had-come-to-be-reposed-unto )
15:20. nunc autem Christus resurrexit a mortuis primitiae dormientiumBut now Christ is risen from the dead, the firstfruits of them that sleep:
20. But now hath Christ been raised from the dead, the firstfruits of them that are asleep.
15:20. But now Christ has risen again from the dead, as the first-fruits of those who sleep.
But now is Christ risen from the dead, [and] become the firstfruits of them that slept:

20: Но Христос воскрес из мертвых, первенец из умерших.
15:20  νυνὶ δὲ χριστὸς ἐγήγερται ἐκ νεκρῶν, ἀπαρχὴ τῶν κεκοιμημένων.
15:20. nunc autem Christus resurrexit a mortuis primitiae dormientium
But now Christ is risen from the dead, the firstfruits of them that sleep:
15:20. But now Christ has risen again from the dead, as the first-fruits of those who sleep.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
20-22: Но Христос... Правильнее: "но теперь Христос"... Ап. противополагает состоянию безотрадности новое состояние души человека, которое имеет место именно теперь, со времени воскресения Христова. - Первенец - правильнее: начаток(aparch). Воскресший Христос относится ко всем тем, кто имеет воскреснуть при Его втором пришествии, как первый созревший колос во всей жатве. - Ибо как... эти слова служат к разъяснению того, почему Ап. назвал Христа начатком из мертвых. И смерть и воскресение одинаково происходят от человека: человек должен исцелить то зло, которое причинено также человеком. - Как в Адаме... Мысль, выраженная только что отвлеченно, теперь высказывается с определенным отношением к лицам - Адаму и Христу. - В Адаме - во Христе. Этою переменою предлога чрез(dia в 21: ст. ) на предлог в (en) Ап. указывает на тесную связь, тесное жизненное общение между человечеством с одной стороны и Адамом и Христом - с другой. Ап. хочет сказать: "если все чрез Адама умирают, то это имеет свое основание в том, что они все в нем, как в своем родоначальнике заражены смертью. Если все чрез Христа опять должны восстать к жизни, то это происходит от того, что в Нем находится сила, которою они оправдываются и которою некогда, в силу своего общения с Ним, будут пробуждены к новой жизни". - Все. Некоторые полагают, что здесь речь идет действительно о всеобщем, спасении-восстановлении. Но такому предположению противоречить учение всего Нового Завета (ср. Мф XII:32; XXV:46; Мк IX:48; XIV:21; 2: Сол I:9; Флп III:19). Другие относят это пророчество только к верующим во Христа, но ограничивать так смысл выражения все(во Христе оживут) - это дело произвола. Притом и сравнение между делом Адама и делом Христа не выдерживается: Адам ведет к смерти всех, Христос - многих... Лучше поэтому принять мнение св. Иоанна Златоуста, по которому выражение все в обоих случаях имеет совершенно одинаковый объем. И у Иоанна Богослова Христос является виновником воскресения как праведников, так и грешников (Ин V:28: и сл. ). Если Ап. употребил здесь выражение оживут(zwopoieΐn) и о грешниках, которое чаще употребляется о воскресении праведных, то он мог его употребить в значении воскресения вообще, как в ст. 19-м слово жизнь(zwh) он употребил как обозначение земного существования вообще.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resurrection of Christ; The Resurrection of Saints.A. D. 57.
20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 21 For since by man came death, by man came also the resurrection 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 firstfruits; afterward they that are Christ's at his coming. 24 Then cometh the end, when he shall have delivered up the kingdom 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. 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 him, it is manifest that he is excepted, 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. 32 If after the manner of men I have fought with beasts at Ephesus, 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.

In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,

I. On the resurrection of Christ. 1. Because he is indeed the first-fruits of those that slept, v. 20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom. xi. 16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, 1 Thess. iv. 14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is, 2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, v. 21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (v. 23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality. 3. Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num. xxiv. 2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.

II. He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, v. 24-26. He has risen, and, upon his resurrection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Matt. xxviii. 18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phil. ii. 9-11. And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (v. 24), till all enemies are put under his feet (v. 25), and till the last enemy is destroyed, which is death, v. 26.

1. This argument implies in it all these particulars:-- (1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, that he might be Lord both of the dead and living, Rom. xiv. 9. (2.) That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, v. 24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, v. 24, 25. (4.) That, among other enemies, death must be destroyed (v. 26) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,

2. The apostle drops several hints in the course of it which it will be proper to notice: as, (1.) That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: All things are put under him, he excepted that did put all things under him, v. 27. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev. iii. 21. Then was the prediction verified, I have set my king upon my holy hill of Zion (Ps. ii. 6), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God (Mark xvi. 19; Rom. viii. 34; Col. iii. 1, &c.), on the right hand of power (Mark xiv. 62; Luke xxii. 69), on the right hand of the throne of God (Heb. xii. 2), on the right hand of the throne of the Majesty in the heavens, Heb. viii. 1. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mark xvi. 19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, Phil. ii. 6-12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes. (2.) That this delegated royalty must at length be delivered up to the Father, from whom it was received (v. 24); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed (v. 25, 26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that he shall reign for ever and ever (Rev. xi. 15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end (Luke i. 33), that his dominion is an everlasting dominion, which shall not pass away, Dan. vii. 14. See also Mich. iv. 7. (3.) The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then--he who loved us, and gave himself for us, and washed us from our sins in his own blood--he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! He is alive who was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected. (4.) When this is done, and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all, v. 28. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said to be when they are manifested and made to appear; and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the Lord's doing and should be marvellous in our eyes.

III. He argues for the resurrection, from the case of those who were baptized for the dead (v. 29): What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead? What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for the dead, if the dead rise not? hyper ton nekron. But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only argumentum ad hominem, or ad rem; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition hyper is to be taken. Some understand the dead of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for hoi nekroi to mean no more than one dead person; it is a signification which the words have nowhere else. And the hoi baptizomenoi (the baptized) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the hoi nekroi (the dead) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, Matt. xx. 22; Luke xii. 50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that hoi nekroi seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the hoi nekroi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were sickly among them, and many slept (ch. xi. 30), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Acts xvi. 29, 30, &c. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the hoi baptizomenoi (the baptized) and the hoi nekroi (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.

IV. He argues from the absurdity of his own conduct and that of other Christians upon this supposition,

1. It would be a foolish thing for them to run so many hazards (v. 30): "Why stand we in jeopardy every hour? Why do we expose ourselves to continual peril--we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "I protest," says he, "by your rejoicing in Jesus Christ, by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that I die daily," v. 31. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had fought with beasts at Ephesus (v. 32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Acts xix. 24, &c.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, 2 Cor. xi. 24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nihil--if I am to perish by death, and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "What advantageth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, Heb. xii. 2. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls (1 Pet. i. 9), not only what it will issue in, but what we should aim at.

2. It would be a much wiser thing to take the comforts of this life: Let us eat and drink, for to-morrow we die (v. 32); let us turn epicures. Thus this sentence means in the prophet, Isa. xxii. 13. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither angel nor spirit (Acts xxiii. 8), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!

V. The apostle closes his argument with a caution, exhortation, and reproof. 1. A caution against the dangerous conversation of bad men, men of loose lives and principles: Be not deceived, says he; evil communications corrupt good manners, v. 33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths Let us eat and drink, for to-morrow we die. Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed, Prov. xiii. 20. 2. Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life (v. 34): Awake to righteousness, or awake righteously, eknepsate dikaios, and sin not, or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives. 3. Here is a reproof, and a sharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your shame. Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.
Adam Clarke: Commentary on the Bible - 1831
15:20: But now is Christ risen - On the contrary, Christ is raised from the dead, and is become the first fruits of them that slept. His resurrection has been demonstrated, and our resurrection necessarily follows; as sure as the first fruits are the proof that there is a harvest, so surely the resurrection of Christ is a proof of ours. The Judaizing teacher at Corinth would feel the force of this observation much sooner than we can, who are not much acquainted with Jewish customs. "Although," says Dr. Lightfoot, "the resurrection of Christ, compared with some first fruits, has very good harmony with them; yet especially it agrees with the offering of the sheaf, commonly called עומר omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a Sabbatic day, and on the day following that the first fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, He, the first fruits of them that slept, rose again. All who died before Christ, and were raised again to life, died afterwards; but Christ is the first fruits of all who shall be raised from the dead to die no more."
Albert Barnes: Notes on the Bible - 1834
15:20: But now is Christ risen ... - This language is the bursting forth of a full heart and of overpowering conviction. It would seem as if Paul were impatient of the slow process of argument; weary of meeting objections, and of stating the consequences of a denial of the doctrine; and longing to give utterance to "what he knew," that Christ was risen from the dead. That was a point on which he was certain. He had seen him after he was risen; and he could no more doubt this "fact" than he could any other which he had witnessed with his own eyes. He makes, therefore, this strong affirmation; and in doing it, he at the same time affirms that the dead will also rise, since he had shown Co1 15:12-18 that all the objection to the doctrine of the resurrection was removed by the fact that Christ had risen, and had shown that his resurrection involved the certainty that his people also would rise. There is special force in the word "now" in this verse. The meaning may be thus expressed: "I have showed the consequences which would follow from the supposition that Christ was not raised up. I have shown how it would destroy all our hopes, plunge us into grief, annihilate our faith, make our preaching vain, and involve us in the belief that our pious friends have perished, and that we are yet in our sins. I have shown how it would produce the deepest disappointment and misery. But all this was mere supposition. There is no reason to apprehend any such consequences, or to be thus alarmed. "Christ" is "risen." Of that there is no doubt. That is not to be called in question. It is established by irrefragable testimony; and consequently our hopes are not vain, our faith is not useless, our pious friends have not perished, and we shall not be disappointed."
And become the first-fruits - The word rendered "first-fruits" (ἀπαρχὴ aparchē) occurs in the New Testament in the following places; Rom 8:23 (see the note on this place); Rom 11:16; Rom 16:5; Co1 15:20, Co1 15:23; Co1 16:15; Jam 1:18; Rev 14:4. It occurs often in the Septuagint as the translations of חלב cheleb, "fat," or "fatness" Num 18:12, Num 18:29-30, Num 18:32; as the translation of מצשׂרה ma‛ asrah, "the tenth" or "the tithe" Deu 12:6; of צוון ‛ awon, "iniquity" Num 18:1; of ראשׁית rē'shiyt, "the beginning, the commencement, the first" (Exo 23:19; Lev 23:1; Num 15:18-19, etc.): of תּרמה teruwmah, "oblation, offering; lifting up; of that which is lifted up or waved as the first sheaf of the harvest," etc. Exo 25:2-3; Exo 35:5; Num 5:9; Num 18:8, etc. The first-fruits, or the first sheaf of ripe grain was required to be offered to the Lord, and was waved before him by the priest, as expressing the sense of gratitude by the husbandman, and his recognition of the fact that God had a right to all that he had; Lev 23:10-14. The word, therefore, comes to have two:
(1) That which is "first," the beginning, or that which has the priority of time; and,
(2) That which is apart and portion of the whole which is to follow, and which is the earnest or pledge of that; as the "first" sheaf of ripe grain was not only the first in order of time, but was the earnest or pledge of the entire harvest which was soon to succeed.
In allusion to this, Paul uses the word here. It was not merely or mainly that Christ was the first in order of time that rose from the dead, for Lazarus and the widow's son had been raised before him; but it was that he was chief in regard to the dignity, value, and importance of his rising; he was connected with all that should rise, as the first sheaf of the harvest was with the crop; he was a "part" of the mighty harvest of the resurrection, and his rising was a "portion" of that great rising, as the sheaf was a portion of the harvest itself; and he was so connected with them all, and their rising so depended on his, that his resurrection was a demonstration that they would rise. It may also be implied here, as Grotius and Schoettgen have remarked, that he is the first of those who were raised so as not to die again; and that, therefore, those raised by Elisha and by the Saviour himself do not come into the account. They all died again; but the Saviour will not die, nor will those whom he will raise up in the resurrection die any more. He is, therefore, the first of those that thus rise, and a portion of that great host which shall be raised to die no more. May there not be another idea? The first sheaf of the harvest was consecrated to God, and then all the harvest was regarded as consecrated to him. May it not be implied that, by the resurrection of the Lord Jesus, all those of whom he speaks are regarded as sacred to God, and as consecrated and accepted by the resurrection and acceptance of him who was the first-fruits?
Of them that slept - Of the pious dead; see the note on Co1 15:6.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:20: now: Co1 15:4-8
the firstfruits: Co1 15:23; Act 26:23; Rom 8:11; Col 1:18; Pe1 1:3; Rev 1:5
Geneva 1599
(10) But now is Christ risen from the dead, (11) [and] become the (f) firstfruits of them that slept.
(10) A conclusion of the former argument: therefore Christ is risen again.
(11) He puts the last conclusion for the first proposition of the argument that follows. Christ is risen again: therefore will we the faithful (for of them he speaks) rise again. Then follows the first reason of this conclusion: for Christ is set forth to us to be considered of, not as a private man apart and by himself, but as the firstfruits: and he takes that which was known to all men, that is, that the whole heap is sanctified in the firstfruits.
(f) He alludes to the firstfruits of grain, the offering of which sanctified the rest of the fruits.
John Gill
But now is Christ risen from the dead,.... As was before proved by ocular testimonies, and before preached and asserted; and now reassumed and concluded, from the glaring contradictions, and dreadful absurdities that follow the denial of it:
and became the firstfruits of them that slept; who were already fallen asleep; respecting chiefly the saints that died before the resurrection of Christ; and if Christ was the firstfruit of them, there is no difficulty of conceiving how he is the firstfruits of those that die since. The allusion is to the firstfruits of the earth, which were offered to the Lord: and especially to the sheaf of the firstfruits, which was waved by the priest before him, Deut 26:2 and to which Christ, in his resurrection from the dead, is here compared. The firstfruits were what first sprung out of the earth, were soonest ripe, and were first reaped and gathered in, and then offered unto the Lord; so Christ first rose from the dead, and ascended to heaven, and presented himself to God; as the representative of his people; for though there were others that were raised before him, as the widow of Sarepta's son by Elijah, the Shunammite's son by Elisha, and the man that touched the prophet's bones when put into his grave, and Jairus's daughter, the widow of Naam's son, and Lazarus by Christ; yet as these did not rise by their own power, so only to a mortal life: but Christ, as he raised himself by his own power, so he rose again to an immortal life, and was the first that ever did so; he was the first to whom God showed, and who first trod this path of life. The firstfruits were the best, what was then ripest, and so most valuable; Christ is the first, and rose the first in dignity, as well as in time; he rose as the head of the body, as the firstborn, the beginning, that in all things he might have, and appear to have, as he ought to have, the pre-eminence. The firstfruits sanctified the rest of the harvest, represented the whole, gave right to the ingathering of it, and ensured it; Christ by lying in the grave, and rising out of it, sanctified it for his people, and in his resurrection represented them; they rose with him, and in him; and their resurrection is secured by his; because he lives, they shall live also. The firstfruits were only such, and all this to the fruits of the earth, that were of the same kind with them, not to tares and chaff, to briers and thorns; so Christ, in rising from the dead, is only the firstfruits of the saints; of such as are the fruits of his death and of his grace, who have the fruits of his Spirit in them, and are filled with the fruits of righteousness by him; just as he is the firstborn from the dead, with respect to the many brethren, whom he stands in the relation of a firstborn: once more, as the allusion is particularly to the sheaf of the firstfruits, it is to be observed, that that was waved before the Lord, the morrow after the sabbath, Lev 23:11 which, as the Jews (f) interpret, was the morrow after the first good day, or festival of the passover; the passover was on the fourteenth day of the month; the festival, or Chagiga, on the fifteenth, and which, in the year that Christ suffered, was a sabbath day also; and the morrow after that, the sheaf of the firstfruits was waved; now Christ suffered on the passover, rested in the grave on the seventh day sabbath, and on the morrow after that, rose from the dead, the very day that the first fruits were offered to the Lord: so that the allusion and phrase are very appropriately used by the apostle.
(f) Targum & Jarchi in Lev. xxiii. 11.
John Wesley
But now - St. Paul declares that Christians "have hope," not "in this life only." His proof of the resurrection lies in a narrow compass, 1Cor 15:12- 19. Almost all the rest of the chapter is taken up in illustrating, vindicating, and applying it. The proof is short, but solid and convincing, that which arose from Christ's resurrection. Now this not only proved a resurrection possible, but, as it proved him to be a divine teacher, proved the certainty of a general resurrection, which he so expressly taught. The first fruit of them that slept - The earnest, pledge, and insurance of their resurrection who slept in him: even of all the righteous. It is of the resurrection of these, and these only, that the apostle speaks throughout the chapter.
Robert Jamieson, A. R. Fausset and David Brown
now--as the case really is.
and become--omitted in the oldest manuscripts.
the first-fruits--the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (1Cor 5:7); the day after the Passover sabbath was that for offering the first-fruits (Lev 23:10-11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.
15:2115:21: քանզի մարդով եղեւ մահ, եւ մարդո՛վ յարութիւն մեռելոց[3919]։ [3919] Օրինակ մի. Քանզի մարդով յարութեան եղեւ մահ։
21 քանզի մի մարդով մահ եղաւ եւ մի մարդով՝ մեռելների յարութիւն:
21 Քանզի մարդով եղաւ մահը, մարդով ալ մեռելներուն յարութիւնը պիտի ըլլայ։
քանզի մարդով եղեւ մահ, եւ մարդով` յարութիւն մեռելոց:

15:21: քանզի մարդով եղեւ մահ, եւ մարդո՛վ յարութիւն մեռելոց[3919]։
[3919] Օրինակ մի. Քանզի մարդով յարութեան եղեւ մահ։
21 քանզի մի մարդով մահ եղաւ եւ մի մարդով՝ մեռելների յարութիւն:
21 Քանզի մարդով եղաւ մահը, մարդով ալ մեռելներուն յարութիւնը պիտի ըլլայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2121: Ибо, как смерть через человека, [так] через человека и воскресение мертвых.
15:21  ἐπειδὴ γὰρ δι᾽ ἀνθρώπου θάνατος, καὶ δι᾽ ἀνθρώπου ἀνάστασις νεκρῶν·
15:21. ἐπειδὴ (Upon-if-then) γὰρ (therefore) δι' (through) ἀνθρώπου (of-a-mankind) θάνατος, (a-death,"καὶ (and) δι' (through) ἀνθρώπου (of-a-mankind) ἀνάστασις (a-standing-up) νεκρῶν : ( of-en-deaded )
15:21. quoniam enim per hominem mors et per hominem resurrectio mortuorumFor by a man came death: and by a man the resurrection of the dead.
21. For since by man death, by man also the resurrection of the dead.
15:21. For certainly, death came through a man. And so, the resurrection of the dead came through a man
For since by man [came] death, by man [came] also the resurrection of the dead:

21: Ибо, как смерть через человека, [так] через человека и воскресение мертвых.
15:21  ἐπειδὴ γὰρ δι᾽ ἀνθρώπου θάνατος, καὶ δι᾽ ἀνθρώπου ἀνάστασις νεκρῶν·
15:21. quoniam enim per hominem mors et per hominem resurrectio mortuorum
For by a man came death: and by a man the resurrection of the dead.
15:21. For certainly, death came through a man. And so, the resurrection of the dead came through a man
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:21: 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 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 5:10, etc.
Albert Barnes: Notes on the Bible - 1834
15:21: For since by man came death - By Adam, or by means of his transgression; see Co1 15:22. The sense is, evidently, that in consequence of the sin of Adam all people die, or are subjected to temporal death. Or, in other words, man would not have died had it not been for the crime of the first man; see the note on Rom 5:12. This passage may be regarded as proof that death would not have entered the world had it not been for transgression; or, in other words, if man had not sinned, he would have remained immortal on the earth, or would have been translated to heaven, as Enoch and Elijah were, without seeing death. The apostle here, by "man," undoubtedly refers to Adam; but the particular and specific idea which he intends to insist on is, that, as death came by human nature, or by a human being, by a man, so it was important and proper that immortality, or freedom from death, should come in the same way, by one who was a man. Man introduced death; man also would recover from death. The evil was introduced by one man; the recovery would be by another man.
By man came also - By the Lord Jesus, the Son of God in human nature. The resurrection came by him, because he first rose - first of those who should not again die; because he proclaimed the doctrine, and placed it on a firm foundation; and because by his power the dead will be raised up. Thus, he came to counteract the evils of the fall, and to restore man to more than his primeval dignity and honor. The resurrection through Christ will be with the assurance that all who are raised up by him shall never die again.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:21: by man came death: Co1 15:22; Rom 5:12-17
by man came also: Joh 11:25; Rom 6:23
Geneva 1599
(12) For since by man [came] death, by man [came] also the resurrection of the dead.
(12) Another confirmation of the same conclusion: for Christ is to be considered as opposite to Adam, that as from one man Adam, sin came over all, so from one man Christ, life comes to all. That is to say, that all the faithful, who die because by nature they were born of Adam, so because in Christ they are made the children of God by grace, they are made alive and restored to life by him.
John Gill
For since by man came death,.... The first man, by sin, was the cause of death; of its coming into the world, and upon all men, by which corporeal death is here meant; though the first man also by sin brought a moral death, or a death in sin on all his posterity; and rendered them liable to an eternal death, which is the just wages of sin; but since the apostle is treating of the resurrection of the body, a bodily death seems only intended:
by man came also the resurrection of the dead; so God, in his great goodness and infinite wisdom has thought fit, and he has so ordered it, that it should be, that as the first man was the cause of, and brought death into the world, the second man should be the cause of the resurrection of life. Christ is the meritorious and procuring cause of the resurrection of his people; he by dying has abolished death; and by rising from the dead has opened the graves of the saints, and procured their resurrection for them, obtained for them a right unto it, and made way for it: and he is the pattern and exemplar, according to which they will be raised; their vile bodies will be fashioned, and made like to his glorious body; and whereas both in life and in death they bear the image of the first and earthly man, in the resurrection they will bear the image of the second and heavenly one: he also will be the efficient cause of the resurrection; all the dead will be raised by his power, and at the hearing of his voice; though the saints only will be raised by him, in virtue of their union to him, and interest in him, being members of his body, of his flesh, and of his bones.
Robert Jamieson, A. R. Fausset and David Brown
by man . . . by man--The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.
15:2215:22: Որպէս Ադամաւն ամենեքին մեռանին, նոյնպէս եւ Քրիստոսիւ ամենեքին կենդանասցի՛ն[3920], [3920] Ոմանք. Ամենեքեան մեռա՛՛... ամենեքեան կենդա՛՛։
22 Ինչպէս Ադամով բոլորը մեռնում են, նոյնպէս եւ Քրիստոսով ամէնքը պիտի կենդանանան՝
22 Վասն զի ինչպէս Ադամով ամէնքը կը մեռնին, նոյնպէս ալ Քրիստոսով ամէնքը կենդանի պիտի ըլլան.
Որպէս Ադամաւն ամենեքին մեռանին, նոյնպէս եւ Քրիստոսիւ ամենեքին կենդանասցին:

15:22: Որպէս Ադամաւն ամենեքին մեռանին, նոյնպէս եւ Քրիստոսիւ ամենեքին կենդանասցի՛ն[3920],
[3920] Ոմանք. Ամենեքեան մեռա՛՛... ամենեքեան կենդա՛՛։
22 Ինչպէս Ադամով բոլորը մեռնում են, նոյնպէս եւ Քրիստոսով ամէնքը պիտի կենդանանան՝
22 Վասն զի ինչպէս Ադամով ամէնքը կը մեռնին, նոյնպէս ալ Քրիստոսով ամէնքը կենդանի պիտի ըլլան.
zohrab-1805▾ eastern-1994▾ western am▾
15:2222: Как в Адаме все умирают, так во Христе все оживут,
15:22  ὥσπερ γὰρ ἐν τῶ ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῶ χριστῶ πάντες ζῳοποιηθήσονται.
15:22. ὥσπερ (As-very) γὰρ (therefore) ἐν (in) τῷ (unto-the-one) Ἀδὰμ (unto-an-Adam) πάντες ( all ) ἀποθνήσκουσιν, (they-die-off,"οὕτως (unto-the-one-this) καὶ (and) ἐν (in) τῷ (unto-the-one) χριστῷ (unto-Anointed) πάντες ( all ) ζωοποιηθήσονται. (they-shall-be-life-done-unto)
15:22. et sicut in Adam omnes moriuntur ita et in Christo omnes vivificabunturAnd as in Adam all die, so also in Christ all shall be made alive.
22. For as in Adam all die, so also in Christ shall all be made alive.
15:22. And just as in Adam all die, so also in Christ all will be brought to life,
For as in Adam all die, even so in Christ shall all be made alive:

22: Как в Адаме все умирают, так во Христе все оживут,
15:22  ὥσπερ γὰρ ἐν τῶ ἀδὰμ πάντες ἀποθνῄσκουσιν, οὕτως καὶ ἐν τῶ χριστῶ πάντες ζῳοποιηθήσονται.
15:22. et sicut in Adam omnes moriuntur ita et in Christo omnes vivificabuntur
And as in Adam all die, so also in Christ all shall be made alive.
15:22. And just as in Adam all die, so also in Christ all will be brought to life,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ all ▾
Albert Barnes: Notes on the Bible - 1834
15:22: For as in Adam - (ἐν τῳ Ἀδαμ en tō Adam). By Adam; by the act, or by means of Adam; as a consequence of his act. His deed was the procuring cause, or the reason, why all are subjected to temporal death; see Gen 3:19. It does not mean that all people became actually dead when he sinned, for they had not then an existence; but it must mean that the death of all can be traced to him as the procuring cause, and that his act made it certain that all that came into the world would be mortal. The sentence which went forth against him Gen 3:19 went forth against all; affected all; involved all in the certainty of death; as the sentence that was passed on the serpent Gen 3:14 made it certain that all serpents would he "cursed above all cattle," and be prone upon the earth; the sentence that was passed upon the woman Gen 3:16 made it certain that all women would be subjected to the same condition of suffering to which Eve was subjected; and the sentence that was passed on man Gen 3:17 that he should cultivate the ground in sorrow all the days of his life, that it should bring forth thistles and thorns to him Co1 15:18, that he should eat bread in the sweat of his brow Co1 15:19, made it certain that this would be the condition of all people as well as of Adam. It was a blow at the head of the human family, and they were subjected to the same train of evils as he was himself. In like manner they were subjected to death. It was done in Adam, or by Adam, in the same way as it was in him, or by him, that they were subjected to toil and to the necessity of procuring food by the sweat of the brow; see the notes on Rom 5:12-19; see Co1 15:47-48.
All die - All mankind are subjected to temporal death; or are mortal. This passage has been often adduced to prove that all mankind became sinful in Adam, or in virtue of a covenant transaction with him; and that they are subjected to spiritual death as a punishment for his sins. But, whatever may he the truth on that subject, it is clear that this passage does not relate to it, and should not he adduced as a proof text. For:
(1) The words "die" and "dieth" obviously and usually refer to temporal death; and they should be so understood, unless there is something in the connection which requires us to understand them in a figurative and metaphorical sense. But there is, evidently, no such necessity here.
(2) the context requires us to understand this as relating to temporal death. There is not here, as there is in Rom. 5, any intimation that men became sinners in consequence of the transgression of Adam, nor does the course of the apostle's argument require him to make any statement on that subject. His argument has reference to the subject of temporal death, and the resurrection of the dead; and not to the question in what way people became sinners.
(3) the whole of this argument relates to the "resurrection of the dead." That is the main, the leading, the exclusive point. He is demonstrating that the dead would rise. He is showing how this would be done. It became, therefore, important for him to show in what way people were subjected to temporal death. His argument, therefore requires him to make a statement on that point, and that only; and to show that the resurrection by Christ was adapted to meet and overcome the evils of the death to which people were subjected by the sin of the first man. In Rom. 5 the design of Paul is to prove that the effects of the work of Christ were more than sufficient to meet all the evils introduced by the sin of Adam. This leads him to an examination there of the question in what way people became sinners. Here the design is to show that the work of Christ is adapted to overcome the evils of the sin of Adam in one "specific matter - the matter under discussion, that is," on the point of the resurrection; and his argument therefore requires him to show only that temporal death, or mortality, was introduced by the first man, and that this has been counteracted by the second; and to this specific point the interpretation of this passage should be confined. Nothing is more important in interpreting the Bible than to ascertain the specific point in the argument of a writer to be defended or illustrated, and then to confine the interpretation to that. The argument of the apostle here is ample to prove that all people are subjected to temporal death by the sin of Adam; and that this evil is counteracted fully by the resurrection of Christ, and the resurrection through him. And to this point the passage should be limited.
(4) if this passage means, that in Adam, or by him, all people became sinners, then the correspondent declaration "all shall be made alive" must mean that all people shall become righteous, or that all shall be saved. This would be the natural and obvious interpretation; since the words "be made alive" must have reference to the words "all die," and must affirm the co-relative and opposite fact. If the phrase "all die" there means all become sinners, then the phrase "all be made alive" must mean all shall be made holy, or be recovered from their spiritual death; and thus an obvious argument is furnished for the doctrine of universal salvation, which it is difficult, if not impossible, to meet. It is not a sufficient answer to this to say, that the word "all," in the latter part of the sentence, means all the elect, or all the righteous; for its most natural and obvious meaning is, that it is co-extensive with the word "all" in the former part of the verse.
And although it has been held by many who suppose that the passage refers only to the resurrection of the dead, that it means that all the righteous shall be raised up, or all who are given to Christ, yet that interpretation is not the obvious one, nor is it yet sufficiently clear to make it the basis of an argument, or to meet the strong argument which the advocate of universal salvation will derive from the former interpretation of the passage. It is true literally that all the dead will rise: it is not true literally that all who became mortal, or became sinners by means of Adam, will be saved. And it must be held as a great principle, that this passage is not to be so interpreted as to teach the doctrine of the salvation of all people. At least, this may be adopted as a principle in the argument with those who adduce it to prove that all people became sinners by the transgression of Adam. This passage, therefore, should not be adduced in proof of the doctrine of imputation, or as relating to the question how people became sinners, but should be limited to the subject that was immediately under discussion in the argument of the apostle. "That object was, to show that the doctrine of the resurrection by Christ was such as to meet the obvious doctrine that people became mortal by Adam; or that the one was adapted to counteract the other."
Even so - (οὕτω houtō.) In this manner; referring not merely to the certainty of the event, but to the mode or manner. As the death of all was occasioned by the sin of one, even so, in like manner, the resurrection of all shall be produced by one. His resurrection shall meet and counteract the evils introduced by the other, so far as the subject under discussion is concerned; that is, so far as relates to temporal death.
In Christ - By Christ; in virtue of him; or as the result of his death and resurrection. Many commentators have supposed that the word "all" here refers only to believers, meaning all who were united to Christ, or all who were his friends; all included in a covenant with him; as the word "all" in the former member of the sentence means all who were included in the covenant with Adam; that is, all mankind. But to this view there are manifest objections:
(1) It is not the obvious sense; it is not that which will occur to the great mass of people who interpret the Scriptures on the principles of common sense; it is an interpretation which is to be made out by reasoning and by theology - always a suspicious circumstance in interpreting the Bible.
(2) it is not necessary. All the wicked will be raised up from the dead as well as all the righteous, Dan 12:2; Joh 5:28-29.
(3) the form of the passage requires us to understand the word "all" in the same sense in both members, unless there be some indispensable necessity for limiting the one or the other.
(4) the argument of the apostle requires this. For his object is to show that the effect of the sin of Adam, by introducing "temporal" death, will be counteracted by Christ in raising up all who die; which would not be shown if the apostle meant to say that only a part of those who had died in consequence of the sin of Adam would he raised up. The argument would then be inconclusive. But now it is complete if it be shown that all shall be raised up, whatever may become of them afterward. The sceptre of death shall be broken, and his dominion destroyed, by the fact that all shall be raised up from the dead.
Be made alive - Be raised from the dead; be made alive, in a sense contradistinguished from that in which he here says they were subjected to death, by Adam. If it should be held that that means that all were made sinners by him, then this means, as has been observed, that all shall be made righteous, and the doctrine of universal salvation has an unanswerable argument; if it means, as it obviously does, that all were subjected to temporal death by him, then it means that all shall be raised from the dead by Christ.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:22: in Adam: Co1 15:45-49; Gen 2:17, Gen 3:6, Gen 3:19; Joh 5:21-29; Rom 5:12-21
Geneva 1599
For as in Adam all die, even so in Christ shall all be (g) made alive.
(g) Will rise by the power of Christ.
John Gill
For as in Adam all die,.... The apostle here shows who he meant in the former verse, by the one man the cause of death, and by the other the author of the resurrection of the dead, and that he intended Adam and Christ; all men were in Adam seminally, as the common parent of human nature, in such sense as Levi was in the loins of Abraham when Melchizedek met him, and in him paid tithes unto him; and they were all in him representatively, he being the federal head of all his posterity, and so a type and figure of Christ that was to come; and being in him, they all sinned in him, and so died in him, the sentence of death passed on them in him; they became subject to a corporeal death, which has ever since reigned over mankind, even over infants, such who have not sinned after the similitude of his transgression; this was the doctrine of the Jewish church; See Gill on Rom 5:12, to which may be added one testimony more; says (g) one of their writers,
"by the means of the first Adam , "death was inflicted by way of punishment on all":''
even so in Christ shall all be made alive: not made spiritually alive, for Christ quickens whom he will; not all in this sense, some die in their sins; nor are all entitled to an eternal life; for though Christ has a power to give it, yet only to those whom the Father has given to him; it is true indeed, that all that are in Christ, chosen in him and united to him, are made alive by him, and have the gift of eternal life through him; but the apostle is not speaking of such a life, but of a corporeal one: to be quickened or made alive, is with the Jews, and other eastern nations, a phrase of the same signification with being raised from the dead, and as the context here shows; and not to be understood of the resurrection of all men, for though there will be a resurrection of the just and unjust, yet the one will be the resurrection of life, and the other the resurrection of damnation; now it is of the former the apostle here speaks, and expresses by being made alive: and the sense is, that as all that were in Adam, all that belonged to him, all his natural seed and posterity, all to whom he was a federal head, died in him, became mortal, and subject to death through him; so all that are in Christ, that belong to him, who are his spiritual seed and offspring, to whom he is a covenant head, and representative, shall be raised to an immortal life by him; or as all the elect of God died in Adam, so shall they all be quickened, or raised to life in and by Christ.
(g) Baal Hatturim in Dent. iii. 26.
John Wesley
As through Adam all, even the righteous, die, so through Christ all these shall be made alive - He does not say, "shall revive," (as naturally as they die,) but shall be made alive, by a power not their own.
Robert Jamieson, A. R. Fausset and David Brown
in Adam all--in union of nature with Adam, as representative head of mankind in their fall.
in Christ . . . all--in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.
15:2315:23: իւրաքանչիւր յիւրում կարգի. նախ՝ Քրիստոս, եւ ապա Քրիստոսեանք ՚ի գալստեան նորա[3921]. [3921] Ոմանք. Քրիստոսեանքն ՚ի գա՛՛։
23 իւրաքանչիւրն իր հերթին. նախ՝ Քրիստոս, եւ ապա՝ քրիստոսականները՝ նրա գալստեանը.
23 Բայց ամէն մէկը իր կարգովը. առաջին պտուղը Քրիստոս, ետքը Քրիստոսինները՝ իր գալու ատենը.
Իւրաքանչիւր յիւրում կարգի. նախ Քրիստոս, եւ ապա Քրիստոսեանք ի գալստեան նորա:

15:23: իւրաքանչիւր յիւրում կարգի. նախ՝ Քրիստոս, եւ ապա Քրիստոսեանք ՚ի գալստեան նորա[3921].
[3921] Ոմանք. Քրիստոսեանքն ՚ի գա՛՛։
23 իւրաքանչիւրն իր հերթին. նախ՝ Քրիստոս, եւ ապա՝ քրիստոսականները՝ նրա գալստեանը.
23 Բայց ամէն մէկը իր կարգովը. առաջին պտուղը Քրիստոս, ետքը Քրիստոսինները՝ իր գալու ատենը.
zohrab-1805▾ eastern-1994▾ western am▾
15:2323: каждый в своем порядке: первенец Христос, потом Христовы, в пришествие Его.
15:23  ἕκαστος δὲ ἐν τῶ ἰδίῳ τάγματι· ἀπαρχὴ χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·
15:23. Ἕκαστος (Each) δὲ (moreover) ἐν (in) τῷ (unto-the-one) ἰδίῳ (unto-private-belonged) τάγματι: (unto-an-arranging-to,"ἀπαρχὴ (a-firsting-off,"Χριστός, (Anointed) ἔπειτα (upon-if-to-the-ones) οἱ (the-ones) τοῦ (of-the-one) χριστοῦ (of-Anointed) ἐν (in) τῇ (unto-the-one) παρουσίᾳ (unto-a-being-beside-unto) αὐτοῦ: (of-it)
15:23. unusquisque autem in suo ordine primitiae Christus deinde hii qui sunt Christi in adventu eiusBut every one in his own order: the firstfruits, Christ: then they that are of Christ, who have believed in his coming.
23. But each in his own order: Christ the firstfruits; then they that are Christ’s, at his coming.
15:23. but each one in his proper order: Christ, as the first-fruits, and next, those who are of Christ, who have believed in his advent.
But every man in his own order: Christ the firstfruits; afterward they that are Christ' s at his coming:

23: каждый в своем порядке: первенец Христос, потом Христовы, в пришествие Его.
15:23  ἕκαστος δὲ ἐν τῶ ἰδίῳ τάγματι· ἀπαρχὴ χριστός, ἔπειτα οἱ τοῦ χριστοῦ ἐν τῇ παρουσίᾳ αὐτοῦ·
15:23. unusquisque autem in suo ordine primitiae Christus deinde hii qui sunt Christi in adventu eius
But every one in his own order: the firstfruits, Christ: then they that are of Christ, who have believed in his coming.
15:23. but each one in his proper order: Christ, as the first-fruits, and next, those who are of Christ, who have believed in his advent.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
23: В своем порядке(Tagma). Каждому отдельному лицу или целому разряду лиц указано свое место в великом целом. На первом месте стоит один Христос. - Христовы. Это, без сомнения, праведники, имеющие в себе Дух Христов (Рим VIII:9), для которых Христос есть основа их жизни (Кол III:4). Они образуют второй ряд или отделение воскресших.
Adam Clarke: Commentary on the Bible - 1831
15:23: 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, has nothing in it contrary to propriety and fitness;" but it seems contrary to Co1 15:52, in which all the dead are said to rise in a moment, in the twinkling of an eye. "And, thirdly, that all the other mass of mankind should be raised last, just to come forward and receive their doom, is equally reasonable:" but it is apparently inconsistent with the manner in which God chooses to act; see Co1 15:53. Some think that by them that are Christ's at his coming, "we are to understand Christ's coming to reign on earth a thousand years with his saints, previously to the general judgment;" but I must confess I find nothing in the sacred writings distinctly enough marked to support this opinion of the millennium, or thousand years' reign; nor can I conceive any important end that can be answered by this procedure.
We should be very cautious how we make a figurative expression, used in the most figurative book in the Bible, the foundation of a very important literal system that is to occupy a measure of the faith, and no small portion of the hope, of Christians. The strange conjectures formed on this very uncertain basis have not been very creditable either to reason or religion.
Albert Barnes: Notes on the Bible - 1834
15:23: But every man - Everyone, including Christ as well as others.
In his own order - In his proper order, rank, place, time. The word τάγμα tagma usually relates to military order or array; to the arrangement of a cohort, or band of troops; to their being properly marshalled with the officers at the head, and every man in His proper place in the ranks. Here it means that there was a proper "order" to be observed in the resurrection of the dead. And the design of the apostle is, probably, to counteract the idea that the resurrection was passed already, or that there was no future resurrection to be expected. The "order" which is here referred to is, doubtless, mainly that of "time;" meaning that Christ would be first, and then that the others would follow. But it also means that Christ would be first, because it was "proper" that he should be first. He was first in rank, in dignity, and in honor; he was the leader of all others, and their resurrection depended on his. And as it was proper that a leader or commander should have the first place in a march, or in an enterprise involving peril or glory, so it was proper that Christ should be first in the resurrection, and that the others should follow on in due order and time.
Christ the first-fruits - Christ first in time, and the pledge that they should rise; see the note on Co1 15:20.
Afterward - After he has risen. Not before, because their resurrection depended on him.
They that are Christ's - They who are Christians. The apostle, though in Co1 15:22 he had stated the truth that "all" the dead would rise, yet here only mentions Christians, because to them only would the doctrine be of any consolation, and because it was to them particularly that this whole argument was directed.
At his coming - When he shall come to judge the world, and to receive his people to himself. This proves that the dead will not be raised until Christ shall re-appear. He shall come for that purpose; and he shall assemble all the dead, and shall take his people to himself; see mat 25. And this declaration fully met the opinion of those who held that the resurrection was past already; see Ti2 2:18.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:23: every: Co1 15:20; Isa 26:19; Th1 4:15-17
they: Co1 3:23; Co2 10:7; Gal 3:29, Gal 5:24
Geneva 1599
(13) But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming.
(13) He does two things together: for he shows that the resurrection is in such sort common to Christ with all his members, that nonetheless he far surpasses them, both in time (for he was the first that rose again from the dead) and also in honour, because from him and in him is all our life and glory. Then by this occasion he passes to the next argument.
John Gill
But every man in his own order,.... Not of time, as if the saints that lived in the first age of the world should rise first, and then those of the next, and so on to the end of the world; nor of dignity, as that martyrs should rise first in the order of martyrs, and preachers of the word in the order of preachers, and private Christians in the order and rank of private Christians; or of age, as the elder first, and then the younger; or of state and condition, as married persons in the order of married persons, and virgins in the order of virgins; these are all foreign from the sense of the words; the order regarded is that of head and members, the firstfruits and the harvest. There seems to be an allusion to the ranging and marshalling of the Israelites, everyone by his "own standard"; which both the Targums of Onkelos and Jonathan render , "by or according to his own order": and so the Septuagint , the word here used; and the sense is, that every man shall be raised from the dead, according to the head under which he is ranged and marshalled. Christ the head is risen first; next all those that are under him, as an head, will rise from the dead; the dead in Christ will rise first; and then a thousand years after that, those who are only in their natural head, by whom death came to them, and have lived and died in a natural estate, will rise last; but as the apostle is only upon the resurrection of the saints, he carries the account and observes the order no further than as it concerns Christ and his people:
Christ the firstfruits; he rose first in order of time, dignity, causality and influence; See Gill on 1Cor 15:20.
afterwards they that are Christ's; not immediately after; for now almost two thousand years are elapsed since the resurrection of Christ, and yet the saints are not raised; and how many more years are to run out before that, is not to be known; but as there was an interval between the firstfruits, and the ingathering of the harvest; so there is a considerable space of time between the resurrection of Christ as the firstfruits, and the resurrection of his people, which will be the harvest; and that will be at the end of the world, according to Mt 13:39 the persons who shall rise first and next after Christ, are they that are his; who were chosen in him before the foundation of the world, and were given to him by his Father as his spouse, his children, his sheep, his portion, and his jewels; who were purchased and redeemed by his blood, are called by his grace and regenerated by his Spirit, and who give up themselves to him, and are possessed by him: and the interest that Christ has in them here expressed, carries in it a strong argument of their resurrection; which may be concluded from their election in Christ, which can never be made void; from the gift of their whole persons to Christ by his Father, with this declaration of his will, that he should lose nothing of them, but raise it up at the last day; from his redemption of their bodies as well as their souls; from the union of both unto him; and from the sanctification of both, and his Spirit dwelling in their mortal bodies as well as in their souls: the time when they will be raised by Christ is,
at his coming; at his second and personal coming at the last day; then the dead in Christ will rise first, and immediately; and he will judge the quick and dead, those that will be found alive, and those that will be then raised from the dead: when this will be no man knows; yet nothing is more certain, than that Christ will come a second time; and his coming will be speedy and sudden; it will be glorious and illustrious, and to the joy and salvation of his people; since their bodies will then be raised and reunited to their souls, when they, soul and body, shall be for ever with the Lord. The Vulgate Latin reads the words thus, "they that are Christ's, who have believed in his coming"; both in his first and second coming; but there is nothing in the Greek text to encourage and support such a version and sense.
John Wesley
Afterward - The whole harvest. At the same time the wicked shall rise also. But they are not here taken into the account.
Robert Jamieson, A. R. Fausset and David Brown
But every man in his own order--rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (Col 1:18), and after Him the godly who die in Christ (Th1 4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (Mat. 25:1-30); then "all the nations" (Mat. 25:31-46). Christ's own flock shall share His glory "at His coming," which is not to be confounded with "the end," or general judgment (Rev_ 20:4-6, Rev_ 20:11-15). The latter is not in this chapter specially discussed, but only the first resurrection, namely, that of the saints: not even the judgment of Christian hollow professors (Mat. 25:1-30) at His coming, is handled, but only the glory of them "that are Christ's," who alone in the highest sense "obtain the resurrection from the dead" (Lk 14:14; Lk 20:35-36; Phil 3:11; see on Phil 3:11). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the general judgment. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (Col 3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.
15:2415:24: եւ ապա կատարած։ Յորժամ տացէ՛ ՚ի ձեռս զթագաւորութիւնն Աստուծոյ եւ Հօր. յորժամ խափանեսցէ՛ զամենայն իշխանութիւնս, եւ զամենայն պետութիւն եւ զզօրութիւն[3922]։ [3922] Ոմանք. Տայցէ ՚ի ձեռս զթագաւորութիւն... պետութիւնս եւ զզօրութիւնս։
24 եւ ապա գալու է վախճանը, երբ որ նա տայ թագաւորութիւնը Աստծու եւ Հօր ձեռքը, երբ որ կործանած լինի բոլոր իշխանութիւնները եւ ամէն պետութիւն եւ զօրութիւն.
24 Անկէ ետք կու գայ վախճանը, երբ թագաւորութիւնը պիտի տայ Հօր Աստուծոյ ձեռքը, երբ խափանէ ամէն իշխանութիւն եւ ամէն պետութիւն ու զօրութիւն։
Եւ ապա կատարած, յորժամ տացէ ի ձեռս զթագաւորութիւնն Աստուծոյ եւ Հօր, յորժամ խափանեսցէ զամենայն իշխանութիւնս եւ զամենայն պետութիւն եւ զզօրութիւն:

15:24: եւ ապա կատարած։ Յորժամ տացէ՛ ՚ի ձեռս զթագաւորութիւնն Աստուծոյ եւ Հօր. յորժամ խափանեսցէ՛ զամենայն իշխանութիւնս, եւ զամենայն պետութիւն եւ զզօրութիւն[3922]։
[3922] Ոմանք. Տայցէ ՚ի ձեռս զթագաւորութիւն... պետութիւնս եւ զզօրութիւնս։
24 եւ ապա գալու է վախճանը, երբ որ նա տայ թագաւորութիւնը Աստծու եւ Հօր ձեռքը, երբ որ կործանած լինի բոլոր իշխանութիւնները եւ ամէն պետութիւն եւ զօրութիւն.
24 Անկէ ետք կու գայ վախճանը, երբ թագաւորութիւնը պիտի տայ Հօր Աստուծոյ ձեռքը, երբ խափանէ ամէն իշխանութիւն եւ ամէն պետութիւն ու զօրութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
15:2424: А затем конец, когда Он предаст Царство Богу и Отцу, когда упразднит всякое начальство и всякую власть и силу.
15:24  εἶτα τὸ τέλος, ὅταν παραδιδῶ τὴν βασιλείαν τῶ θεῶ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν.
15:24. εἶτα (if-to-the-ones) τὸ (the-one) τέλος, (a-finish,"ὅταν (which-also-ever) παραδιδῷ (it-might-give-beside) τὴν (to-the-one) βασιλείαν (to-a-ruling-of) τῷ (unto-the-one) θεῷ (unto-a-Deity) καὶ (and) πατρί, (unto-a-Father,"ὅταν (which-also-ever) καταργήσῃ (it-might-have-un-worked-down-unto) πᾶσαν (to-all) ἀρχὴν (to-a-firsting) καὶ (and) πᾶσαν (to-all) ἐξουσίαν (to-a-being-out-unto) καὶ (and) δύναμιν, (to-an-ability,"
15:24. deinde finis cum tradiderit regnum Deo et Patri cum evacuaverit omnem principatum et potestatem et virtutemAfterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to nought all principality and power and virtue.
24. Then the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and all authority and power.
15:24. Afterwards is the end, when he will have handed over the kingdom to God the Father, when he will have emptied all principality, and authority, and power.
Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power:

24: А затем конец, когда Он предаст Царство Богу и Отцу, когда упразднит всякое начальство и всякую власть и силу.
15:24  εἶτα τὸ τέλος, ὅταν παραδιδῶ τὴν βασιλείαν τῶ θεῶ καὶ πατρί, ὅταν καταργήσῃ πᾶσαν ἀρχὴν καὶ πᾶσαν ἐξουσίαν καὶ δύναμιν.
15:24. deinde finis cum tradiderit regnum Deo et Patri cum evacuaverit omnem principatum et potestatem et virtutem
Afterwards the end: when he shall have delivered up the kingdom to God and the Father: when he shall have brought to nought all principality and power and virtue.
15:24. Afterwards is the end, when he will have handed over the kingdom to God the Father, when he will have emptied all principality, and authority, and power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
24: А затем конец. Ап. таким образом полагает некоторый промежуток между вторым пришествием Христовым, о котором он сказал в предшествующем стихе, и концом. Под концом(teloV) следует разуметь конец настоящего порядка домостроительства Божия о спасении людей. Люди достигнут такого состояния, что о них можно будет произнести окончательный суд (ср. 1: Петр IV:7). Этот конец наступить тогда именно, когда Христос предаст царство Богу и Отцу. Как видно из 25-го и 28-го стихов, Христос предаст под власть Отца уже новое царство, в котором установится новый порядок жизни. - Бог назван Богом и Отцом для того, чтобы показать и добровольное подчинение Христа Ему как Богу и единство Христа с Богом по существу как с Отцом Своим. - Между вторым пришествием и концом будет совершено упразднение всякого начальства, власти и силы (вместо: когда упразднит... правильнее переводить: после того как упразднит. Сначала упразднит, а потом уже предаст). Под упраздняемыми силами нужно, конечно, разуметь враждебные царству Божию силы (ср. ст. 25: и 28), к которым принадлежит и смерть(ст. 26). Таким образом время между вторым пришествием и концом будет эпохою суда.
Adam Clarke: Commentary on the Bible - 1831
15:24: 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 - Αρχην - εξουσιαν - 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, etc.; 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 Luk 1:33.
Albert Barnes: Notes on the Bible - 1834
15:24: Then cometh the end - Then is the end; or then "is" the consummation. It does not mean that the end, or consummation is to "follow" that event; but that this "will" be the ending, the winding up, the consummation of the affairs under the mediatorial reign of Christ. The word "end" (τέλος telos) denotes properly a limit, termination, completion of anything. The proper and obvious meaning of the word here is, that then shall be the end or completion of the work of redemption. That shall have been done which was intended to be done by the incarnation and the work of the atonement; the race shall be redeemed; the friends of God shall be completely recovered; and the administration of the affairs of the universe shall be conducted as they were before the incarnation of the Redeemer. Some understand the word "end" here, however, as a metaphor, meaning "the "last," or the rest of the dead;" but this is a forced and improbable interpretation. The word end here may refer to the end of human affairs, or the end of the kingdoms of this world, or it may refer to the ends of the mediatorial kingdom of the Redeemer; the consummation of his special reign and work resulting in the surrender of the kingdom to the Father. The connection demands the last interpretation, though this involves also the former.
When he shall have delivered up - (παραδῷ paradō). This word means properly to give "near, with," or "to" anyone; to give over, to deliver up - Robinson. It is applied to the act of delivering up "persons" to the power or authority of others, as e. g. to magistrates for trial, and condemnation, Mat 5:25; Mar 15:1; Luk 20:20; to lictors, or soldiers, for punishment Mat 18:24; or to one's enemies, Mat 26:15. It is applied also to persons or things delivered over or surrendered to do or suffer anything, Act 15:26; Co1 13:3; Eph 4:19. It is also applied to persons or things delivered over to the care, charge, or supervision of anyone, in the sense of giving up, entrusting, committing, Mat 11:27; Mat 25:14; Luk 4:6, Luk 4:10, Luk 4:22. Here the obvious sense is that of surrendering, giving back, delivering up, rendering up that which had been received, implying that an important trust had been received, which was now to be rendered back. And according to this interpretation, it means:
(1) That the Lord Jesus had received or been entrusted with an important power or office as mediator; compare the note on Mat 18:18.
(2) that he had executed the purpose implied in that trust or commission; and,
(3) That he was now rendering back to God that office or authority which he had received at his hands.
As the work had been accomplished which had been contemplated in his design; as there would be no further necessity for mediation when redemption should have been made, and his church recovered from sin and brought to glory; there would be no further need of that special arrangement which had been implied in the work of redemption, and, of course, all the entrustment of power involved in that would be again restored to the hands of God. The idea, says Grotius, is, that he would deliver up the kingdom as the governors of provinces render again or deliver up their commission and authority to the Caesars who appointed them. There is no absurdity in this view. For "if" the world was to be redeemed, it was necessary that the Redeemer should be entrusted with power sufficient for his work. When that work was done, and there was no further need of that special exercise of power, then it would be proper that it should be restored, or that the government of God should be administered as it was before the work of redemption was undertaken; that the Divinity, or the Godhead, as such, should preside over the destinies of the universe. Of course, it will not follow that the Second Person of the Trinity will surrender "all" power, or "cease" to exercise government. It will be that power only which he had as Mediator; and whatever part in the administration of the government of the universe he shared as divine before the incarnation, he will still share, with the additional "glory" and "honor" of having redeemed a world by his death.
The kingdom - This word means properly dominion, reign, the exercise of kingly power. In the New Testament it means commonly the reign of the Messiah, or the dominion which God would exercise through the Messiah; the reign of God over people by the laws and institutions of the Messiah; see the note on Mat 3:2. Here it means, I think, evidently, dominion in general. It cannot denote the peculiar administration over the world involved in the work of mediation, for that will be ended; but it means that the empire, the sovereignty, shall have been delivered up to God. His enemies shall have been subdued. His power shall have been asserted. The authority of God shall have been established, and the kingdom, or the dominion, shall be in the hands of God himself; and he shall reign, not in the special form which existed in the work of mediation, but absolutely, and as he did over obedient minds before the incarnation.
To God - To God "as" God; to the Divinity. The Mediator shall have given up the special power and rule as Mediator, and it shall be exercised by God as God.
Even the Father - And (καὶ kai) the Father. The word "Father," as applied to God in the Scriptures, is used in two senses - to designate "the" Father, the first person of the Trinity as distinguished from the Son; and in a broader, wider sense, to denote God as sustaining the relation of a Father to his creatures; as the Father of all. Instances of this use are too numerous to be here particularly referred to. It is in this latter sense, perhaps, that the word is used here - not to denote that the second person of the Trinity is to surrender all power into the hands of the first, or that he is to cease to exercise dominion and control; but that the power is to be yielded into the hands of God as God, that is, as the universal Father, as the Divinity, without being exercised in any special and special manner by the different persons of the Godhead, as had been done in the work of redemption. At the close of the work of redemption this "peculiar" arrangement would cease; and God, as the universal Father and Ruler of all, would exercise the government of the world; see, however, see the note on Co1 15:28.
When he shall have put down - When he shall have "abolished," or brought to nothing, all that opposed the reign of God.
All rule ... - All those mighty powers that opposed God and resisted his reign. The words used here do not seem intended to denote the several departments or forms of opposition, but to be general terms, meaning that whatever opposed God should be subdued. They include, of course, the kingdoms of this world; the sins, pride, and corruption of the human heart; the powers of darkness - the spiritual dominions that oppose God on earth, and in hell; and death and the grave. All shalt be completely subdued, and cease to interpose any obstacles to the advancement of his kingdom and to his universal reign. A monarch reigns when all his enemies are subdued or destroyed; or when they are pRev_ented from opposing his will, even though all should not voluntarily submit to his will. The following remarks of Prof. Bush present a plausible and ingenious view of this difficult passage, and they are, therefore, subjoined here. "If the opinion of the eminent critic, Storr, may be admitted, that the kingdom here said to be delivered up to the Father is not the kingdom of Christ, but the rule and dominion of all adverse power - an opinion rendered very probable by the following words: "when he shall have "put down" (Greek: "done away, abolished") all rule, and all authority and power," and Co1 15:25, "till he hath put all "enemies" under his feet" - then is the passage of identical import with Rev 11:15, referring to precisely the same period: "And the seventh angel sounded; and there were great voices in heaven, saying, The kingdoms of the world are become the kingdoms of our Lord and of his Christ; and he shall reign foRev_er and ever. It is, therefore, we conceive, but a special mode of denoting the "transfer," the "making over" of the kingdoms of this world from their former despotic and antichristian rulers to the sovereignty of Jesus Christ, the appointed heir and head of all things, whose kingdom is to be everlasting.
If this interpretation be correct, we are prepared to advance a step further, and suggest that the phrase, "he shall have delivered up" (Greek, παραδῷ paradō), be understood as an instance of the idiom in which the verb is used without any personal nominative, but has reference to the "purpose of God as expressed in the Scriptures;" so that the passage may be read," Then cometh the end (that is, not the close, the final winding up, but the perfect development, expansion, completion, consummation of the divine plans in regard to this world), when the prophetic announcements of the Scriptures require the delivering up (that is, the making over) of all adverse dominion into the hands of the Messiah, to whose supremacy we are taught to expect that everything will finally be made subject" - "Illustrations of Scripture." A more extended examination of this difficult passage may be seen in Storr's Opuscula, vol. i. pp. 274-282. See also Biblical Repository, vol. 3:pp. 748-755.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:24: cometh: Dan 12:4, Dan 12:9, Dan 12:13; Mat 10:22, Mat 13:39, Mat 13:40, Mat 24:13; Pe1 4:7
the kingdom: Isa 9:7; Dan 7:14, Dan 7:27; Mat 11:27, Mat 28:18; Luk 10:22; Joh 3:35, Joh 13:3; Ti1 6:15
Geneva 1599
(14) Then [cometh] the (h) end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down (i) all rule and all authority and power.
(14) The fourth argument with which also he confirms the other, has a most sure ground, that is, because God must reign. And this is the manner of his reign, that the Father will be shown to be King in his Son who was made man, to whom all things are made subject (the promiser being the only exception) to the end that the Father may afterward triumph in his Son the conqueror. And he makes two parts of this reign and dominion of the Son in which the Father's glory consists: that is first, the overcoming of his enemies, in which some must be deprived of all power, as Satan and all the wicked, be they ever so proud and mighty, and others must be utterly abolished, as death. And second, a plain and full delivery of the godly from all enemies, that by this means God may fully set forth the body of the Church cleaving fast to their head Christ, his kingdom and glory, as a King among his subjects. Moreover he puts the first degree of his kingdom in the resurrection of the Son, who is the head: and the perfection, in the full conjunction of the members with the head, which will be in the latter day. Now all these tend to this purpose, to show that unless the dead do rise again, neither the Father can be King above all, neither Christ the Lord of all. For neither should the power of Satan and death be overcome, nor the glory of God be full in his Son, nor his Son in his members.
(h) The conclusion and finishing of all things.
(i) All his enemies who will be robbed of all the power that they have.
John Gill
Then cometh the end,.... Or "after that the end", the end of all things; either at the close of the thousand years, when the wicked dead will be raised last, and the final state of all men will openly take place; the end of the righteous will be peace and everlasting joy, and an uninterrupted communion with Christ, and enjoyment of life eternal, of the ultimate glory, and consummate happiness in soul and body; and the end of the wicked will be destruction and death, everlasting punishment in hell, where will be weeping, wailing, and gnashing of teeth for evermore: or at the beginning of the thousand years; immediately upon Christ's second and personal coming, will be the end of the world; the heavens shall pass away, the elements shall melt, and the earth and all its works be burnt up; though these shall not be annihilated or destroyed, as to their being and substance, but only as to their present form and qualities; they shall be renewed, out of them shall arise new heavens, and a new earth, whereon righteous persons, and only righteous persons, will dwell, even all the righteous that will be raised at Christ's coming, or shall then be bound alive, where they shall reign with him during the thousand years; and then there wilt be an end of preaching the Gospel, and of administering ordinances, there being no more elect souls to be gathered in; nor will saints stand in need of edification and comfort from such means; then will also be the end, the accomplishment of all the purposes, promises, and prophecies of God, relating to the state and condition of his church and people in all the periods of time, and to their complete glory and happiness; the number of God's elect in regeneration, sanctification, and glorification will now be complete, the saints will be all perfected, and the church be as a bride prepared and adorned for her husband; and their salvation in soul and body consummate, there wilt be nothing wanting; then that which is perfect will be come, their bodies being raised and reunited to their souls, and both with the Lord: so the word "end" denotes the accomplishment, completion, and perfection of things; see Lk 22:37. Moreover, there will now be an end of all sin and sorrow of the saints; of all troubles and afflictions, inward or outward, and of death itself; and also of the kingdom of Christ, in its present form and manner of administration: the kingdom or church of Christ will not consist then of nominal and real Christians, of foolish and wise virgins, hypocrites and saints, but only of the latter; nor will it be governed by such laws and ordinances as now; nor will these be in the hands of such officers, as pastors and teachers, as at present, who are appointed to explain, enforce, and execute them: and this end of all things at the coming of Christ, will be
when he shall have delivered up the kingdom to God, even the Father; not the kingdom of nature, which he has as the Son of God, as God equal with the Father, in right of nature, and upon the foot of creation, all being made by him; and which kingdom reaches to all creatures, angels, and men; this he did not receive from his Father, nor is he in it subordinate to him, but rules and works conjunctly with him in it; nor is he accountable to him in the administration of it; nor will he ever deliver it up to him: nor the kingdom of glory, which was prepared for the saints from the foundation of the world, is freely given to them by their Father, which they are called unto, and have a meetness for it, and a right unto it; this Christ has in his hands for them, and will not deliver it up to his Father, but introduce the heirs of it into it, quickly upon his coming; but the mediatorial kingdom is here meant, the kingdom of saints, over which Christ is appointed and set as King; even the whole church and general assembly of the firstborn, written in heaven. These were all given to Christ, put into his hands, and made his care and charge by his Father; and he undertook to preserve, protect, and save them; and had, as Mediator, all power in heaven and in earth, and everything subservient to support his kingdom and interest as such, given him; and he has been from the beginning of the world ruling in the midst of his enemies, subduing the people under him, and causing his people in the day of his power to be willing to serve him; writing his laws in their hearts, putting his Spirit within them, to cause them to walk in his statutes and keep his judgments; saving them out of the hands of their enemies, protecting and keeping them in safety, and providing every good thing for them; and continually delivering one or another of them from the power of darkness, and translating them into his own kingdom; and now having completed the number of them, in whose hearts he has reigned by his Spirit and grace, he will deliver them up to the Father from whom he received them; even everyone of them; all the children he gave unto him, and all of them; their bodies as well as their souls being now raised from the dead, as it was his Father's declared will they should be, when he gave them to him; and they will be delivered up and presented by him to his Father, perfectly holy, entirely faultless, and without spot or wrinkle, or any such thing: and now this does not suppose that he will then cease to reign over his church and people; for, as the Father is the everlasting King, and reigned in and over the church, whilst this kingdom was in the hands of Christ, so Christ will continue to reign over it, when he shall have delivered it to the Father; he will no more cease to reign then, than the Father does, during the present administration of the government of the church; Christ will then be so far from ceasing to reign, that he will reign more visibly and gloriously than ever, though in a different manner to what he does now; now he rules over his people in the midst of his enemies, but then he will rule in the midst of his saints; now he reigns in their hearts by his Spirit, and through the use of the word and ordinances, but then he will reign in person among them, displaying the glory of his majesty, without the use of such means, signs, and symbols. Nor does this imply any inferiority in Christ, as God, to the Father; since this is to be understood of him as Mediator, who as such is the Father's servant, and a righteous and faithful one he is, who will give a good account of the persons committed to his care and government, and of his administration; and in which sense it will be allowed the Father is greater than he; but this no way militates against his proper deity, and equality with the Father. The Ethiopic version, contrary to all copies and other versions, reads, "when God the Father shall have delivered up his own kingdom". The Jews (h) speak of
"ten kings that have ruled, from one end of the world to another; the first King is the holy and blessed God, the second Nimrod, the third Joseph, the fourth Solomon, the fifth Ahab, the sixth Nebuchadnezzar, the seventh Cyrus, the eighth Alexander the Macedonian, the ninth will be the King Messiah, according to Dan 2:35 and of the tenth King they say, "then shall the kingdom return to its author"; or to him that was the first King, and he shall be the last; as is said, Is 44:6.''
and this will be,
when he shall have put down all rule, and all authority and power; which since it is expressed in such universal terms, may very well be thought to reach to, and include all sort of rule, authority, and power whatever; when this time and state of things take place, all civil rule, authority, and power, will cease; even that which is now of God, and to which we are to be subject for the Lord's sake, and for conscience sake; and which is now encouraged and supported by Christ, by whom kings reign, and princes decree justice; this will be pulled down and utterly destroyed by him, the stone cast out of the mountain without hands; when the kingdom and the greatness of it will be given to him and to his saints; when the kings and princes of the earth will be no more, have no more rule and authority among men, but be upon a level with the meanest peasants, and shall be brought to the tribunal of Christ, and be judged by him: then also will all ecclesiastical rule, authority, and power be laid aside; there will be no more apostles, prophets, evangelists, nor bishops, elders, pastors, and teachers; who are now set over the churches in the Lord, to rule them according to the laws of Christ, by ministering the word faithfully, and administering the ordinances truly; and to whom when they rule well, subjection and honour are due; but all this will be no more, when the end comes, and the kingdom is delivered to the Father: nor will there be any more domestic, or family rule and government, as of the husband over the wife, the parent over the child, or the master over the servant; all will be upon an equal foot: nor any angelical authority and power, which angels may now exercise under God, over kingdoms, provinces, states, or particular persons: and especially all diabolical rule, authority, and power will be abolished, which Satan has usurped, or has been given him by men, as the god of this world; he, the prince of the world, was cast out through Christ's death, and by the preaching of the Gospel in the Gentile world; his principalities and powers were then spoiled and triumphed over; though he has still retained some sort and show of government, but then there will not be the least appearance of any; during the thousand years he will be cast into and shut up in the bottomless pit, and not suffered to go out and deceive the nations any more; and at the end thereof, though he will make one and his last onset, on the city of the saints, it will be fruitless, and he and all his shall be cast into the lake of fire and brimstone, and there lie in torment for ever and ever: not the persons of these several powers shall be destroyed, but they shall be divested of the power and authority which they now have, either by right or usurpation.
(h) Pirke Eliezer, c. 11.
John Wesley
Then - After the resurrection and the general judgment. Cometh the end - Of the world; the grand period of all those wonderful scenes that have appeared for so many succeeding generations. When he shall have delivered up the kingdom to the Father, and he (the Father) shall have abolished all adverse rule, authority, and power - Not that the Father will then begin to reign without the Son, nor will the Son then cease to reign. For the divine reign both of the Father and Son is from everlasting to everlasting. But this is spoken of the Son's mediatorial kingdom, which will then be delivered up, and of the immediate kingdom or reign of the Father, which will then commence. Till then the Son transacts the business which the Father hath given him, for those who are his, and by them as well as by the angels, with the Father, and against their enemies. So far as the Father gave the kingdom to the Son, the Son shall deliver it up to the Father, Jn 13:3. Nor does the Father cease to reign, when he gives it to the Son; neither the Son, when he delivers it to the Father: but the glory which he had before the world began, Jn 17:5; Heb 1:8, will remain even after this is delivered up. Nor will he cease to be a king even in his human nature, Lk 1:33. If the citizens of the new Jerusalem" shall reign for ever," Rev_ 22:5, how much more shall he?
Robert Jamieson, A. R. Fausset and David Brown
Then--after that: next in the succession of "orders" or "ranks."
the end--the general resurrection, and final judgment and consummation (Mt 25:46).
delivered up . . . kingdom to . . . Father--(Compare Jn 13:3). Seeming at variance with Dan 7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (Col 1:20). The glory of God is the final end of Christ's mediatorial office (Phil 2:10-11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (Rev_ 22:3; compare Rev_ 3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare Zeph 3:9; Zech 14:9; Jn 17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father."
shall have put down all rule--the effect produced during the millennary reign of Himself and His saints (Ps 110:1; Ps 8:6; Ps 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare Rev_ 2:26-27). Meanwhile, He "rules in the midst of His enemies" (Ps 110:2). He is styled "the King" when He takes His great power (Mt 25:34; Rev_ 11:15, Rev_ 11:17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (Eph 1:21).
15:2515:25: Զի պա՛րտ է նմա թագաւորել, մինչեւ դիցէ զամենայն թշնամիս ՚ի ներքոյ ոտից իւրոց։
25 որովհետեւ նա պէտք է թագաւորի, մինչեւ որ բոլոր թշնամիներին դնի իր ոտքերի տակ:
25 Վասն զի ան պէտք է թագաւորէ մինչեւ բոլոր թշնամիները իր ոտքերուն տակ դնէ։
Զի պարտ է նմա թագաւորել մինչեւ դիցէ զամենայն թշնամիս ի ներքոյ ոտից իւրոց:

15:25: Զի պա՛րտ է նմա թագաւորել, մինչեւ դիցէ զամենայն թշնամիս ՚ի ներքոյ ոտից իւրոց։
25 որովհետեւ նա պէտք է թագաւորի, մինչեւ որ բոլոր թշնամիներին դնի իր ոտքերի տակ:
25 Վասն զի ան պէտք է թագաւորէ մինչեւ բոլոր թշնամիները իր ոտքերուն տակ դնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2525: Ибо Ему надлежит царствовать, доколе низложит всех врагов под ноги Свои.
15:25  δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὖ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.
15:25. δεῖ (it-bindeth) γὰρ (therefore) αὐτὸν (to-it) βασιλεύειν (to-rule-of) ἄχρι (unto-whilst) οὗ (of-which) θῇ ( it-might-have-had-placed ) πάντας ( to-all ) τοὺς ( to-the-ones ) ἐχθροὺς ( to-en-emnitied ) ὑπὸ ( under ) τοὺς ( to-the-ones ) πόδας ( to-feet ) αὐτοῦ. (of-it)
15:25. oportet autem illum regnare donec ponat omnes inimicos sub pedibus eiusFor he must reign, until he hath put all his enemies under his feet.
25. For he must reign, till he hath put all his enemies under his feet.
15:25. For it is necessary for him to reign, until he has set all his enemies under his feet.
For he must reign, till he hath put all enemies under his feet:

25: Ибо Ему надлежит царствовать, доколе низложит всех врагов под ноги Свои.
15:25  δεῖ γὰρ αὐτὸν βασιλεύειν ἄχρι οὖ θῇ πάντας τοὺς ἐχθροὺς ὑπὸ τοὺς πόδας αὐτοῦ.
15:25. oportet autem illum regnare donec ponat omnes inimicos sub pedibus eius
For he must reign, until he hath put all his enemies under his feet.
15:25. For it is necessary for him to reign, until he has set all his enemies under his feet.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
25: Необходимость такого суда над враждебными Богу силами Ап. подтверждает словами Писания (Пс. СІХ:1). Но с каких пор начинается царствование Христа? Так как здесь речь идет о внешнем, а не только о внутреннем, духовном царствовании (доказательство этого - низложение врагов Христом), то естественнее видеть начало этого царствования в явлении Господа Иисуса Христа во второй раз. Тогда Он явится видимо для всех Царем и Судиею мира, и это царствование продолжится до тех пор, пока Он не поразит всех врагов Божиих. - Не противоречит ли утверждение Апостола о прекращении царствования Христова пророчествам Ветхого Завета, по которым Царству Мессии не будет конца (Ис IX:6). Нет, потому что для пророков Царство Мессии и Царство Божие казались тождественными: это было для них одно Царство, и говоря о вечности Царства Мессии, они разумели вечность Царства Божия вообще.
Adam Clarke: Commentary on the Bible - 1831
15:25: For he must reign, etc. - This is according to the promise, Psa 110:1 : "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.
Albert Barnes: Notes on the Bible - 1834
15:25: For he must reign - It is fit, or proper (δει dei), that he should reign until this is accomplished. It is proper that the mediatorial kingdom should continue till this great work is effected. The word "must" here refers to the propriety of this continuance of his reign, and to the fact that this was contemplated and predicted as the work which he would accomplish. He came to subdue all his enemies; see -Psa 2:6-10; or Psa 110:1, "The Lord said unto my Lord, Sit thou at my right hand until I make thine enemies thy footstool." Paul, doubtless, had this passage in his eye as affirming the necessity that he should reign until all his foes should be subdued. That this refers to the Messiah is abundantly clear from Mat 22:44-45.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:25: Psa 2:6-10, Psa 45:3-6, Psa 110:1; Mat 22:44; Mar 12:36; Luk 20:42, Luk 20:43; Act 2:34; Eph 1:22; Heb 1:13, Heb 10:12, Heb 10:13
Geneva 1599
For he must reign, till he hath put all enemies (k) under his feet.
(k) Christ is considered here as he appeared in the form of a servant, in which respect he rules the Church as head, and that because this power was given to him from his Father.
John Gill
For he must reign,.... That is, Christ must reign; he is set as King over God's holy hill of Zion; he is King of saints; he is made and declared to be both Lord and Christ; he is exalted at the right hand of God as a Prince, where he sits and rules and reigns; and his sitting at God's right hand is here explained by his reigning, for reference is had to Ps 110:1 he must reign because it is the unalterable will, and unchangeable decree and purpose of God, that he should reign; and because he has promised it, and prophesied of it; and because the state and condition of his people require it, who otherwise could not be saved, nor dwell safely: and so he must and will,
till he hath put all enemies under his feet; and made them his footstool; meaning either all the elect of God, who in a state of nature are enemies in their minds, by wicked works, to himself and to his Father; whom he conquers by his grace, subdues their rebellious wills, of enemies makes them friends, brings them to his feet, and to a subjection to his sceptre, to his Gospel and ordinances; and he must reign till he has brought every elect soul into such an obedience to himself: or rather antichrist and his followers, and all wicked and ungodly men, with Satan and his angels; who will be destroyed with the breath of his mouth, and the brightness of his coming; and will be cast down by him into hell, and there be ever objects of his wrath and vengeance: and till all this is done he must reign; not that he shall cease to reign afterwards, but that he shall reign notwithstanding these enemies of his and his people, who would not have him to reign over them; and will reign until they are subdued or destroyed; and when they are entirely vanquished and overcome, who can doubt of his reigning then? or what, or who will there be to hinder it? The Alexandrian copy, and others, read, "his enemies"; and so do the Syriac and Ethiopic versions.
John Wesley
He must reign - Because so it is written. Till he - the Father hath put all his enemies under his feet. Ps 110:1.
Robert Jamieson, A. R. Fausset and David Brown
must--because Scripture foretells it.
till--There will be no further need of His mediatorial kingdom, its object having been realized.
enemies under his feet-- (Lk 19:27; Eph 1:22).
15:2615:26: Յետին թշնամին խափանի՝ մա՛հ. եւ զամենայն ինչ հնազանդ արար ՚ի ներքոյ ոտից նորա[3923]։ [3923] Ոմանք. Խափանի մահն։
26 Վերջին թշնամին, որ պիտի կործանուի, մահն է. եւ Աստուած «ամէն ինչ հնազանդեցրեց՝ դնելով նրա ոտքերի տակ»[52]:[52] Սաղմոս 8. 7:
26 Վերջին թշնամին որ պիտի խափանուի՝ մահն է։ Վասն զի գիրքը կ’ըսէ. «Ամէն բան անոր ոտքերուն տակ հնազանդեցուց».
Յետին թշնամին խափանի` մահ. եւ զամենայն ինչ հնազանդ արար ի ներքոյ ոտից նորա:

15:26: Յետին թշնամին խափանի՝ մա՛հ. եւ զամենայն ինչ հնազանդ արար ՚ի ներքոյ ոտից նորա[3923]։
[3923] Ոմանք. Խափանի մահն։
26 Վերջին թշնամին, որ պիտի կործանուի, մահն է. եւ Աստուած «ամէն ինչ հնազանդեցրեց՝ դնելով նրա ոտքերի տակ»[52]:
[52] Սաղմոս 8. 7:
26 Վերջին թշնամին որ պիտի խափանուի՝ մահն է։ Վասն զի գիրքը կ’ըսէ. «Ամէն բան անոր ոտքերուն տակ հնազանդեցուց».
zohrab-1805▾ eastern-1994▾ western am▾
15:2626: Последний же враг истребится--смерть,
15:26  ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος·
15:26. ἔσχατος (Most-bordered) ἐχθρὸς (en-emnitied) καταργεῖται (it-be-un-worked-down-unto) ὁ (the-one) θάνατος, (a-death,"
15:26. novissima autem inimica destruetur mors omnia enim subiecit sub pedibus eius cum autem dicatAnd the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith:
26. The last enemy that shall be abolished is death.
15:26. Lastly, the enemy called death shall be destroyed. For he has subjected all things under his feet. And although he says,
The last enemy [that] shall be destroyed [is] death:

26: Последний же враг истребится--смерть,
15:26  ἔσχατος ἐχθρὸς καταργεῖται ὁ θάνατος·
15:26. novissima autem inimica destruetur mors omnia enim subiecit sub pedibus eius cum autem dicat
And the enemy, death, shall be destroyed last: For he hath put all things under his feet. And whereas he saith:
15:26. Lastly, the enemy called death shall be destroyed. For he has subjected all things under his feet. And although he says,
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
26: Чтобы победа Христа над врагами Царства Божия была полною, для этого должна быть уничтожена смерть как последний враг. Это уничтожение смерти совершится чрез воскресение мертвых и соединенное с ним изменение телесного состава человека, который уже не будет подлежать действию смерти или уничтожения.
Adam Clarke: Commentary on the Bible - 1831
15:26: The last enemy - Death, shall be destroyed; καταργειται, 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.
Albert Barnes: Notes on the Bible - 1834
15:26: The last enemy that shall be destroyed is death - The other foes of God should be subdued "before" the final resurrection. The enmity of the human heart should be subdued by the triumphs of the gospel. The scepter of Satan should be broken and wrested from him. The false systems of religion that had tyrannized over people should be destroyed. The gospel should have spread everywhere, and the world be converted to God. And nothing should remain but to "subdue" or destroy death, and that would be by the resurrection. It would be:
(1) because the resurrection would be a triumph over death, showing that there was one of greater power, and that the sceptre would be wrested from the hands of death.
(2) because death would cease to reign. No more would ever die. All that should be raised up would live foRev_er; and the effects of sin and rebellion in this world would be thus foRev_er ended, and the kingdom of God restored. Death is here personified as a tyrant, exercising despotic power over the human race; and "he" is to be subdued.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:26: Co1 15:55; Isa 25:8; Hos 13:14; Luk 20:36; Ti2 1:10; Heb 2:14; Rev 20:14, Rev 21:4
Geneva 1599
The (l) last enemy [that] shall be destroyed [is] death.
(l) The conclusion of the argument, which is taken from the whole to the part: for if all his enemies will be put under his feet, then it will necessarily be that death also will be subdued under him.
John Gill
The last enemy that shall be destroyed is death. Not eternal death; for though that is abolished by Christ with respect to his own people, who shall never be hurt by it, and over whom it shall have no power; yet the wicked will always be subject to it, and under the dominion of it: but a corporeal one is here meant; which is an enemy, the fruit, effect, and wages of sin; the penalty and curse of the law; is contrary to human nature, and destructive of the work of God's hands: it is, indeed, through the blood, righteousness, and sacrifice of Christ, become the friend of his people; it is disarmed of its sting, and ceases to be a penal evil; it is the saints' passage to glory, what frees them from the troubles of this world, and is their way to the joys of another; but yet in itself is formidable to nature, and disagreeable to it: and it is the last enemy; it is so both in its rise and duration; it appeared as an enemy last; Satan was the first enemy of mankind, who attacked, tempted, and ruined the first parents of human nature, and all their posterity in them; and by this means, sin, the next enemy, came into the world of men; and, last of all, death, with its numerous train of calamities, either going before, attending, or following of it: and as it was the last enemy that came into the world, it is the last that will go out of it; for when the saints are rid of Satan, and clear of sin, they will remain in the grave under the power of a corporeal death till the resurrection, and then that will be "destroyed": for the saints will be raised to an immortal life, never to die more, and to an enjoyment of everlasting life, in the utmost glory and happiness; and though the wicked when they rise, they will rise to damnation, to shame and contempt, yet their worm will never die, nor their fire be quenched; they will always live, though in torment, there will be no more corporeal death, neither among the righteous nor the wicked; it will be utterly abolished: and thus the apostle, though he seems to digress from his subject awhile, by relating the several things which will either immediately or quickly follow the second coming of Christ; yet at the same time has it in view, and proves the doctrine of the resurrection of the dead, which must needs be, or death cannot be said to be destroyed, and by degrees returns to his subject again.
John Wesley
The last enemy that is destroyed is death - Namely, after Satan, Heb 2:14, and sin, 1Cor 15:56, are destroyed. In the same order they prevailed. Satan brought in sin, and sin brought forth death. And Christ, when he of old engaged with these enemies, first conquered Satan, then sin, in his death; and, lastly, death, in his resurrection. In the same order he delivers all the faithful from them, yea, and destroys these enemies themselves. Death he so destroys that it shall be no more; sin and Satan, so that they shall no more hurt his people.
Robert Jamieson, A. R. Fausset and David Brown
shall be--Greek, "is done away with" (Rev_ 20:14; compare Rev_ 1:18). It is to believers especially this applies (1Cor 15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (1Cor 15:56; Heb 2:14; Rev_ 19:20; Rev_ 20:10, Rev_ 20:14).
15:2715:27: Այլ յորժամ ասիցէ, թէ հնազանդեա՛լ է նմա ամենայն, յա՛յտ է՝ թէ բա՛ց յայնմանէ որ հնազանդեցո՛յց նմա զամենայն[3924]։ [3924] Ոմանք. Եթէ հնազ՛՛... թէ բայց։
27 Բայց երբ ասում է, թէ՝ ամէն ինչ նրան հնազանդուել է, յայտնի է, թէ բացի նրանից, ով ամէն ինչ հնազանդեցրեց նրան:
27 Երբ կ’ըսէ թէ «Ամէն բան հնազանդած է», յայտնի կ’ըլլայ թէ բացի անկէ՝ որ բոլորը իրեն հնազանդեցուց։
Այլ յորժամ ասիցէ թէ` Հնազանդեալ է նմա ամենայն, յայտ է թէ բաց յայնմանէ որ հնազանդեցոյց նմա զամենայն:

15:27: Այլ յորժամ ասիցէ, թէ հնազանդեա՛լ է նմա ամենայն, յա՛յտ է՝ թէ բա՛ց յայնմանէ որ հնազանդեցո՛յց նմա զամենայն[3924]։
[3924] Ոմանք. Եթէ հնազ՛՛... թէ բայց։
27 Բայց երբ ասում է, թէ՝ ամէն ինչ նրան հնազանդուել է, յայտնի է, թէ բացի նրանից, ով ամէն ինչ հնազանդեցրեց նրան:
27 Երբ կ’ըսէ թէ «Ամէն բան հնազանդած է», յայտնի կ’ըլլայ թէ բացի անկէ՝ որ բոլորը իրեն հնազանդեցուց։
zohrab-1805▾ eastern-1994▾ western am▾
15:2727: потому что все покорил под ноги Его. Когда же сказано, что [Ему] все покорено, то ясно, что кроме Того, Который покорил Ему все.
15:27  πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῶ τὰ πάντα.
15:27. πάντα ( to-all ) γὰρ (therefore) ὑπέταξεν ( it-arranged-under ) ὑπὸ ( under ) τοὺς ( to-the-ones ) πόδας ( to-feet ) αὐτοῦ . ( of-it ) ὅταν (Which-also-ever) δὲ (moreover) εἴπῃ (it-might-have-had-said) ὅτι (to-which-a-one) πάντα ( all ) ὑποτέτακται, (it-had-come-to-be-arranged-under,"δῆλον (distincted) ὅτι (to-which-a-one) ἐκτὸς (out-of) τοῦ (of-the-one) ὑποτάξαντος (of-having-arranged-under) αὐτῷ (unto-it) τὰ (to-the-ones) πάντα . ( to-all )
15:27. omnia subiecta sunt sine dubio praeter eum qui subiecit ei omniaAll things are put under him; undoubtedly, he is excepted, who put all things under him.
27. For, He put all things in subjection under his feet. But when he saith, All things are put in subjection, it is evident that he is excepted who did subject all things unto him.
15:27. “All things have been subjected to him,” without doubt he does not include the One who has subjected all things to him.
For he hath put all things under his feet. But when he saith all things are put under [him, it is] manifest that he is excepted, which did put all things under him:

27: потому что все покорил под ноги Его. Когда же сказано, что [Ему] все покорено, то ясно, что кроме Того, Который покорил Ему все.
15:27  πάντα γὰρ ὑπέταξεν ὑπὸ τοὺς πόδας αὐτοῦ. ὅταν δὲ εἴπῃ ὅτι πάντα ὑποτέτακται, δῆλον ὅτι ἐκτὸς τοῦ ὑποτάξαντος αὐτῶ τὰ πάντα.
15:27. omnia subiecta sunt sine dubio praeter eum qui subiecit ei omnia
All things are put under him; undoubtedly, he is excepted, who put all things under him.
15:27. “All things have been subjected to him,” without doubt he does not include the One who has subjected all things to him.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
27: Первые слова стиха взяты из псалма VIII (ст. 7). Они собственно имеют в виду человека в момент его сотворения, но так как это назначение свое - быть владыкою земли - человек не осуществил, а осуществил воплотившийся на земле Сын Божий, Мессия, то в Новом Заветв эти слова с полным правом стали прилагаться к Нему (напр. Еф I:22; Евр II:8). - Покорил - конечно, Бог. - Кроме того... это замечание служит переходом к мысли о подчинении Христа Богу, выраженной в следующем стихе.
Adam Clarke: Commentary on the Bible - 1831
15:27: For he hath put all things under his feet - The Father hath put all things under the feet of Christ according to the prophecy, Psa 110:1-7.
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.
Albert Barnes: Notes on the Bible - 1834
15:27: For he hath put - God has put by promise, purpose, or decree.
All things under his feet - He has made all things subject to him; or has appointed him to be head over all things; compare Mat 28:18; Joh 17:2; Eph 1:20-22. It is evident that Paul here refers to some promise or prediction respecting the Messiah, though he does not expressly quote any passage, or make it certain to what he refers. The "words" "hath put all things under his feet" are found in Psa 8:6, as applicable to "man," and as designed to show the dignity and dominion of man. Whether the psalm has any reference to the Messiah, has been made a question. Those who are disposed to see an examination of this question, may find it in Stuart on the Hebrews, on Heb 2:6-8; and in Excurses ix. of the same work, pp. 568-570. Ed. 1833. In the passage before us, it is not "necessary" to suppose that Paul meant to say that the psalm had a particular reference to the Messiah. All that is implied is, that it was the intention of God to subdue all things to him; this was the general strain of the prophecies in regard to him; this was the purpose of God; and this idea is accurately expressed in the words of the psalm; or these words will convey the "general sense" of the prophetic writings in regard to the Messiah. It may be true, also, that although the passage in Psa 8:1-9 has no immediate and direct reference to the Messiah, yet it includes him as one who possessed human nature.
The psalm may be understood as affirming that all things were subjected to "human nature;" that is, human nature had dominion and control over all. But this was more particularly and eminently true of the Messiah than of any other man. In all other cases, great as was the dignity of man, yet his control over "all things" was limited and partial. In the Messiah it was to be complete and entire. His dominion, therefore, was a complete fulfillment, that is, "filling up" (πλήρωμα plē rō ma) of the words in the psalm. Under him alone was there to be an entire accomplishment of what is there said; and as that psalm was to be fulfilled, as it was to be true that it might be said of man that all things were subject to him, it was to be fulfilled mainly in the person of the Messiah, whose human nature was to be exalted above all things; compare Heb 2:6-9
But when he saith - When God says, or when it is said; when that promise is made respecting the Messiah.
It is manifest - It must be so; it must be so understood and interpreted.
That he is excepted ... - That God is excepted; that it cannot mean that the appointing power is to be subject to him. Paul may have made this remark for several reasons. Perhaps:
(1) To avoid the possibility of cavil, or misconstruction of the phrase, "all things," as if it meant that God would be included, and would be subdued to him; as among the pagan, Jupiter is fabled to have expelled his father Saturn from his throne and from heaven.
(2) it might be to pRev_ent the supposition, from what Paul had said of the extent of the Son's dominion, that he was in any respect superior to the Father. It is implied by this exception here, that when the necessity for the special mediatorial kingdom of the Son should cease, there would be a resuming of the authority and dominion of the Father, in the manner in which it subsisted before the incarnation.
(3) the expression may also be regarded as intensive or emphatic; as denoting, in the most absolute sense, that there was nothing in the universe, but God, which was not subject to him. God was the only exception; and his dominion, therefore, was absolute over all other beings and things.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:27: Psa 8:6; Mat 11:27, Mat 28:18; Joh 3:35, Joh 13:3; Eph 1:20; Phi 2:9-11; Heb 1:13, Heb 2:8, Heb 10:12; Pe1 3:22; Rev 1:18
John Gill
For he hath put all things under his feet,.... This is a reason proving that all enemies, and death itself, shall be put under the feet of Christ, and is taken out of Ps 8:6 which is spoken of one that is styled man, and the son of man; and is to be understood not of Adam in a state of innocence; for the word there used signifies a frail mortal man, which he then was not, nor could he be called the son of man; and though the earth was subdued and subject to him, and he had dominion over the fish of the sea, the fowls of the air, and every living thing that moveth on the earth, yet all creatures were not subject to him in this large sense, in which it is here and elsewhere explained by the apostle; and much less of man in his fallen state, who instead of having all things under his feet, is become like the beasts that perish; many of them: are unsubdued to him, and he is even in fear of them, and he himself is subject to corruption and vanity: but of the man Christ Jesus, who took and bore all the sinless infirmities of human nature; is often called the son of man; of whom God was mindful, and whom lie visited in his state of humiliation, at the time of his death, resurrection, and exaltation; who was made through sufferings of death a little lower, or a little while lower than the angels, but now crowned with glory and honour; in whose days God ordained strength and praise out of the mouths of babes and sucklings, to the confusion of his enemies; and has put all things under his feet, which may elude all things animate and inanimate, the whole creation and universe of things, the world and its fulness, the earth and all that is therein, the beasts of the forest, and the cattle of a thousand hills; he is heir of the world, and has a right to it, and to dispose of it, not merely as the Creator, but as Mediator; it is put in subjection to him to make use of, and what is in it to subserve his mediatorial kingdom and his glory; when his ends are answered by it, the earth and all that is therein shall be burnt up, and a new earth arise out of it, in which Christ and his people will dwell: the air and all that is therein are under him; the fowls of it are at his dispose; he it was that rained feathered fowls as the sand of the sea, about the camp of the Israelites in the wilderness, and commanded the ravens to feed Elijah in distress; and who holds the winds in his fist, lets them loose, calls them in, and commands them at pleasure; as he also does the sea, and the boisterous waves of it, and has dominion over the fishes in it; one of those supplied him with money, to pay his tribute; and multitudes of them, more than once, were gathered together, and taken up by his order and direction; and at the last day, the sea at his command will give up the dead that are in it; yea, this may extend to all rational creatures, angels and men, friends or foes: good angels, principalities and powers, are subject to him, as appears by their attendance on him: at his incarnation, ascension, and second coming; by their ministration to him in the wilderness, and in the garden; by their employment under him, for the good of the heirs of salvation; by their dependence on him, as their Creator and head, and by their adoration of him as their Lord and God. Evil angels, the devils, are also put under his feet, as is evident from his overcoming Satan, and baffling all his temptations; by his dispossessing the devils out of the bodies of men, and giving his disciples also power over them; by his spoiling them at death, and triumphing over them in his ascension; by delivering his people out of their hands, and power, in conversion; and by his binding of Satan during the thousand years, and by casting him and his angels into everlasting fire prepared for them. Elect men are made subject to him, by the power of his grace upon them; and yet their subjection to him, to his Gospel ordinances, and the sceptre of his kingdom; is voluntary and from their hearts; it proceeds from a principle of love to him; and is universal, being a regard unto, and a compliance with all his precepts; and evil men are also under his dominion and control; he rules them with a rod of iron; he disappoints their counsels, restrains their wrath, overrules their evil designs and actions against his people for good; and will one day gather them all before him, pass the righteous sentence on them, and send them into everlasting punishment. Moreover, this may reach to everything that is for the glory of Christ as Mediator, and for the good of his church, and to every enemy of his or theirs, as the world, sin, Satan, and the last enemy, death; to prove the subjection of all which to Christ, this testimony is produced: and respects Christ as Mediator, and the Father's delivering all things into his hands, and giving him all power in heaven and in earth, and rule over all creatures and things;
but when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him; that is, when David, or the Holy Spirit by him, said the above words, in Ps 8:6 nothing is more clear and evident, than that God the Father, who made all things subject to Christ as Mediator, is himself not subjected to him; since his power as such must be greater than his: this exception is made to secure the government, power, and honour of the Father; for though he has made his firstborn higher than the kings of the earth, yet not higher than himself; and though he has set him his King over his holy hill of Zion, yet not over himself; and though it is his will that all men should honour the Son, as they honour the Father, yet not above him, or more than he; nor has he quitted the government, either in the world or in the church, by subjecting all things to Christ: and this exception is also made to confirm the universal power and empire of Christ, for an exception to a general rule does but the more establish it; and since the Father is only excepted, it is a clear case, that he has left nothing that is not put under him; see Heb 2:8 but it must be observed, that though the Holy Spirit is not mentioned, yet he is equally excepted; since he is the one God with the Father, and was jointly concerned in the mission, unction, and installation of Christ, as Mediator; nor can he be reckoned among the all things put in subjection to Christ, for they regard only creatures, and many of these enemies, with neither of which the Spirit of God can be numbered; and though the gifts and graces of the Spirit are put into Christ's hands, and are at his dispose, yet the person of the Spirit can never be thought to be put under his feet.
John Wesley
Under him - Under the Son. Ps 8:6-7
Robert Jamieson, A. R. Fausset and David Brown
all things--including death (compare Eph 1:22; Phil 3:21; Heb 2:8; 1Pet 3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes Ps 8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"
under his feet--as His footstool (Ps 110:1). In perfect and lasting subjection.
when he--namely, God, who by His Spirit inspired the Psalmist.
15:2815:28: Այլ յորժամ հնազանդեսցի՛ նմա ամենայն, յայնժամ եւ ինքն Որդի հնազանդեսցի ա՛յնմ, որ հնազանդեցո՛յց նմա զամենայն. զի եղիցի Աստուած ամենայն յամենայնի[3925]։ [3925] Ոմանք. Յամենայն յամենայնի։
28 Իսկ երբ ամէն ինչ նրան հնազանդ լինի, այն ժամանակ եւ ինքը՝ Որդին կը հնազանդուի նրան, ով ամէն ինչ հնազանդեցրեց նրան, որպէսզի Աստուած ամէն ինչ լինի ամենքի մէջ:
28 Ու երբ բոլորը անոր հնազանդ ըլլան, այն ատեն Որդին՝ ինքն ալ՝ պիտի հնազանդի անոր, որ իրեն հնազանդեցուց ամէնքը, որպէս զի Աստուած ըլլայ ամէնը ամէն բանի մէջ։
Այլ յորժամ հնազանդեսցի նմա ամենայն` յայնժամ եւ ինքն Որդի հնազանդեսցի այնմ, որ հնազանդեցոյց նմա զամենայն. զի եղիցի Աստուած ամենայն յամենայնի:

15:28: Այլ յորժամ հնազանդեսցի՛ նմա ամենայն, յայնժամ եւ ինքն Որդի հնազանդեսցի ա՛յնմ, որ հնազանդեցո՛յց նմա զամենայն. զի եղիցի Աստուած ամենայն յամենայնի[3925]։
[3925] Ոմանք. Յամենայն յամենայնի։
28 Իսկ երբ ամէն ինչ նրան հնազանդ լինի, այն ժամանակ եւ ինքը՝ Որդին կը հնազանդուի նրան, ով ամէն ինչ հնազանդեցրեց նրան, որպէսզի Աստուած ամէն ինչ լինի ամենքի մէջ:
28 Ու երբ բոլորը անոր հնազանդ ըլլան, այն ատեն Որդին՝ ինքն ալ՝ պիտի հնազանդի անոր, որ իրեն հնազանդեցուց ամէնքը, որպէս զի Աստուած ըլլայ ամէնը ամէն բանի մէջ։
zohrab-1805▾ eastern-1994▾ western am▾
15:2828: Когда же все покорит Ему, тогда и Сам Сын покорится Покорившему все Ему, да будет Бог все во всем.
15:28  ὅταν δὲ ὑποταγῇ αὐτῶ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῶ ὑποτάξαντι αὐτῶ τὰ πάντα, ἵνα ᾖ ὁ θεὸς [τὰ] πάντα ἐν πᾶσιν.
15:28. ὅταν (Which-also-ever) δὲ (moreover) ὑποταγῇ (it-might-have-had-been-arranged-under) αὐτῷ (unto-it) τὰ (the-ones) πάντα , ( all ,"τότε (to-the-one-which-also) [καὶ] "[and]"αὐτὸς (it) ὁ (the-one) υἱὸς (a-son) ὑποταγήσεται (it-shall-have-had-been-arranged-under) τῷ (unto-the-one) ὑποτάξαντι (unto-having-arranged-under) αὐτῷ (unto-it) τὰ (to-the-ones) πάντα , ( to-all ,"ἵνα (so) ᾖ (it-might-be) ὁ (the-one) θεὸς (a-Deity) πάντα ( all ) ἐν (in) πᾶσιν . ( unto-all )
15:28. cum autem subiecta fuerint illi omnia tunc ipse Filius subiectus erit illi qui sibi subiecit omnia ut sit Deus omnia in omnibusAnd when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
28. And when all things have been subjected unto him, then shall the Son also himself be subjected to him that did subject all things unto him, that God may be all in all.
15:28. And when all things will have been subjected to him, then even the Son himself will be subjected to the One who subjected all things to him, so that God may be all in all.
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:

28: Когда же все покорит Ему, тогда и Сам Сын покорится Покорившему все Ему, да будет Бог все во всем.
15:28  ὅταν δὲ ὑποταγῇ αὐτῶ τὰ πάντα, τότε [καὶ] αὐτὸς ὁ υἱὸς ὑποταγήσεται τῶ ὑποτάξαντι αὐτῶ τὰ πάντα, ἵνα ᾖ ὁ θεὸς [τὰ] πάντα ἐν πᾶσιν.
15:28. cum autem subiecta fuerint illi omnia tunc ipse Filius subiectus erit illi qui sibi subiecit omnia ut sit Deus omnia in omnibus
And when all things shall be subdued unto him, then the Son also himself shall be subject unto him that put all things under him, that God may be all in all.
15:28. And when all things will have been subjected to him, then even the Son himself will be subjected to the One who subjected all things to him, so that God may be all in all.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
28: Когда все же покорит Ему. По более принятому чтению, нужно перевести здесь не: покорит, а: покорится или будет покорено. - Тогда и сам Сын покорится. Здесь Ап. возвращается к мысли, высказанной в 24-м ст. Он сказал там, что должен наступить конец, затем в ст. 25-27: дал вставочные замечания относительно того, что должно предшествовать этому концу. Теперь он еще определеннее говорит, что самый конец будет состоять в подчинении Сына и с Ним вместе всего мира Богу. - Подчинение Сына Отцу будет вполне добровольное (Сын покорится, а не будет покорен). По толкованию Иоанна Златоуста, это подчинение Сына должно обозначать Его полное согласие с Отцом. По мнению блаж. Августина, здесь дан намек на то, что Сын представит избранных на благовоззрение Отца. Другие толкователи относят это подчинение только к человеческой природе Сына, или же к прекращению посредничества Христа между Богом и человеком. Правильнее - последнее мнение. Сыну как искупителю и ходатаю за человечество предоставлено главенство над Церковью и миром с определенною целью и на известный срок, по миновании которого Сын должен занять снова Свое прежнее положение Сына. "Чрез это однако Он ничего не потеряет: не Он сойдет с трона Божия, а Его подданные с Ним взойдут на этот трон... Сын возвращается снова в то положение, которое Он оставил для совершения Своего Мессианского служения - Он перестает быть посредником Божеского мироправления, потому что Бог Сам входить в непосредственное общение с человеком" (Godet). - Покорившему Ему. Сын таким образом возвратит Отцу то, что Ему было дано Отцом. - Да будет Бог все во всем. Эти слова служат к объяснению того, почему Сын все возвратит Отцу. Прежде чрез Него Бог открывался миру - Он есть все и во всем(Кол III:11). Но Он пользуется этим Своим положением для того, чтобы все привести к Богу и, в частности, для того, чтобы Бог был всё в верующих. - Заметить нужно, что Ап. здесь говорит: Бог, а не: Отец. Ясно отсюда, что он мыслить здесь Бога во всей полноте Его бытия - и как Отца, и как Сына, и как Духа Святаго. - Все во всем - правильнее: всем (твор. падеж) во всех (т. е. людях). Бог будет жить во всех людях, в каждом отдельном верующем, действовать чрез них. Они, подобно Христу во время Его земной жизни, будут носителями святости и любви Божией, чрез них Бог будет наполнять Собою все, все вещи (ср. Ин XVII:21) [В этом месте приверженцы учения о восстановлении всех вещей в первобытном состоянии ищут для себя опорный пункт. Но что касается выражения о всех, то хотя оно и может быть отнесено к осужденным людям, однако не в том смысле, что все они будут спасены. Оно может указывать только на то, что все будут прямо и непосредственно подлежать власти Божией, которая в отношении к грешникам проявится в форме правосудия и всемогущества. Затем, если говорить о всеобщности спасения, то это спасение нужно счесть уделом и демонов, а между тем в 25-м стихе говорится о поражении злых сил. Поэтому естественным является предположение о том, что здесь Ап. предвозвещает образование общества разумных и свободных существ, которые приведены будут Христом в теснейшее единение с Богом и будут трудиться во славу Божию, как трудился Сам Христос в течении своей земной жизни. - Параллелями к содержащемуся здесь учению о всеобщем воскресении служат: 1: Сол IV:13-17: и Апок XIX-XXI гл. В этих местах также сказано что в момент второго пришествия воскреснут сначала только верующие. Особенно согласны между собою; 1Кор.XV:24: и Апок XIX:20; 1Кор.XV:23: и Апок гл. ХХ-я; 1Кор.XV:26: и Апок XX:14; 1Кор.XV:28: и Апок XXI:3. - Не мало сходного с учением Ап. Павла о воскресении верующих находится и в изречениях Господа Иисуса Христа о Его втором пришествии (напр. Лк XVII:22-37, где идет речь о предварительном суде, какому будут подвергнуты при втором пришествии Христа верующие. От этого суда отличается последний всеобщий суд, на который соберутся все народы, или точнее все язычники (panta ta eqnh), о котором говорится в ев. Матфея XXV:31: и сл. )].
Adam Clarke: Commentary on the Bible - 1831
15:28: 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. Jo1 3:2.
Albert Barnes: Notes on the Bible - 1834
15:28: And when ... - In this future time, when this shall be accomplished. This implies that the time has not yet arrived, and that his dominion is now exercised, and that he is carrying forward his plans for the subjugation of all things to God.
Shall be subdued unto him - Shall be brought under subjection. When all his enemies shall be overcome and destroyed; or when the hearts of the redeemed shall be entirely subject to God. When God's kingdom shall be fully established over the universe. It shall then be seen that he is Lord of all. In the pRev_ious verses he had spoken of the promise that all things should be subjected to God; in this, he speaks of its being actually done.
Then shall the Son also himself be subject ... - It has been proposed to render this, "even then shall the Son," etc.; implying that he had been all along subject to God; had acted under his authority; and that this subjection would continue even then in a sense similar to that in which it had existed; and that Christ would then continue to exercise a delegated authority over his people and kingdom. See an article "on the duration of Christ's kingdom," by Prof. Mills, in Bib. Rep. vol. iii. p. 748ff. But to this interpretation there are objections:
(1) It is not the obvious interpretation.
(2) it does not seem to comport with the design and scope of the passage, which most evidently refers to some change, or rendering back of the authority of the Messiah; or to some resumption of authority by the Divinity, or by God as God, in a different sense from what existed under the Messiah.
(3) such a statement would be unnecessary and vain. Who could reasonably doubt that the Son would be as much subject to God when all things had been subdued to him as he was before?
(4) it is not necessary to suppose this in order to reconcile the passage with what is said of the perpetuity of Christ's kingdom and his eternal reign. That he would reign; that his kingdom would be perpetual, and that it would be unending, was indeed clearly predicted; see Sa2 7:16; Psa 45:6; Isa 9:6-7; Dan 2:44; Dan 7:14; Luk 1:22-23; Heb 1:8. But these predictions may be all accomplished on the supposition that the special mediatorial kingdom of the Messiah shall be given up to God, and that he shall be subject to him. For:
(a) His kingdom will be perpetual, in contradistinction from the kingdoms of this world. They are fluctuating, changing, short in their duration. His shall not cease, and shall continue to the end of time.
(b) His kingdom shall be perpetual, because those who are brought under the laws of God by him shall remain subject to those laws foRev_er. The sceptre never shall be broken, and the kingdom shall abide to all eternity.
(c) Christ, the Son of God, in his divine nature, as God, shall never cease to reign.
As Mediator, he may resign his commission and his special office, having made an atonement, having recovered his people, having protected and guided them to heaven. Yet as one with the Father; as the "Father of the everlasting age" Isa 9:6, he shall not cease to reign. The functions of a special office may have been discharged, and delegated power laid down, and that which appropriately belongs to him in virtue of his own nature and relations may be resumed and executed foRev_er; and it shall still be true that the reign of the Son of God, in union, or in oneness with the Father, shall continue foRev_er.
(5) the interpretation which affirms that the Son shall then be subject to the Father in the sense of laying down his delegated authority, and ceasing to exercise his mediatorial reign, has been the common interpretation of all times. This remark is of value only, because, in the interpretation of plum words, it is not probable that people of all classes and ranks in different ages would err.
The Son also himself - The term "Son of God" is applied to the Lord Jesus with reference to his human nature, his incarnation by the Holy Spirit, and his resurrection from the dead; see the note on Rom 1:4. (For the evidence of the eternal sonship, see the Supplementary Note on the same passage.) It refers, I apprehend, to that in this place. It does not mean that the second person in the Trinity, as such, should be subject to the first; but it means the Incarnate Son, the Mediator, the man that was born and that was raised from the dead, and to whom this wide dominion had been given, should resign that dominion, and that the government should be re-assumed by the Divinity as God. As man, he shall cease to exercise any distinct dominion. This does not mean, evidently, that the union of the divine and human nature will be dissolved; nor that important purposes may not be answered by that continued union foRev_er; nor that the divine perfections may not shine forth in some glorious way through the man Christ Jesus; but that the purpose of government shall no longer be exercised in that way; the mediatorial kingdom, as such, shall no longer be continued, and power shall be exercised by God as God. The redeemed will still adore their Redeemer as their incarnate God, and dwell upon the remembrance of his work and upon his perfections Rev 1:5-6; Rev 5:12; Rev 11:15; but not as exercising the special power which he now has, and which was needful to effect their redemption.
That God may be all in all - That God may be supreme; that the Divinity, the Godhead, may rule; and that it may be seen that he is the Sovereign over all the universe. By the word "God" (ὁ Θεὸς ho Theos), Whitby and Hammond, I think correctly, understand the Godhead, the Divine Nature, the Divinity, consisting of the three persons, without respect to any special office or kingdom.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:28: all things: Psa 2:8, Psa 2:9, Psa 18:39, Psa 18:47, Psa 21:8, Psa 21:9; Dan 2:34, Dan 2:35, Dan 2:40-45; Mat 13:41-43; Phi 3:21; Rev 19:11-21, Rev 20:2-4, Rev 20:10-15
then: Co1 3:23, Co1 11:3; Joh 14:28
all in all: Co1 12:6; Eph 1:23; Col 3:11
Geneva 1599
And when all things shall be subdued unto him, (m) then shall the Son also himself be subject unto him that put all things under him, that (n) God may be all in all.
(m) Not because the Son was not subject to his Father before, but because his body, that is to say, the Church which is here in distress, and not yet wholly partaker of his glory, is not yet fully perfect: and also because the bodies of the saints which are in the graves, will not be glorified until the resurrection. But Christ as he is God, has us subject to him as his Father has, but as he is Priest, he is subject to his Father together with us. Augustine, book 1, chap. 8, of the trinity.
(n) By this high type of speech is set forth an incomprehensible glory which flows from God, and will fill all of us, as we are joined together with our head, but yet in such a way that our head will always preserve his preeminence.
John Gill
And when all things shall be subdued unto him,.... For all things as yet are not put under him in fact; though in right God the Father has given to him an authoritative power over all things, and a right to dispose of them at his pleasure; but all things are not actually and in their full extent subject to him, yet they will be when the last enemy is destroyed: and
then shall the Son also himself be subject unto him that put all things under him; which must be interpreted and understood with great care and caution; not in the Sabellian sense, of refunding of the characters of the Son, and so of the Father unto God; when they suppose these characters, which they imagine to be merely nominal, bare names, will be no more, and God shall be all; but as the Father will always remain a father, so the Son will remain a son; for, as the Son of the Highest, he will reign over his people for ever, and he the Son, as a priest, is consecrated for ever, more: nor in the Eutychian sense, of the change of the human mature into the divine, in which they fancy it will be swallowed up, and God will be all; but Christ will always continue as a man; he went up to heaven as such, and he will return as a man, and be visible to all in the human nature, and in that be the object of the wonderful vision of the saints to all eternity: nor in the Arian sense, according to the divine nature, as if he was in that inferior to the Father, when he is equal with him, has all the perfections he has, and the whole fulness of the Godhead dwelling in him; it is much better and safer to understand it as it commonly is of him, as man; though in this sense, he was always subject to his Father, ever since he was incarnate, whereas this seems to respect something peculiar at this time. Others therefore think, that the church, the mystical body of Christ, is here meant, which in all its members, and these both in soul and body, will be presented and delivered up to God; but the words are spoken of him under whom all things are put, which is not true of the church; and though that is sometimes called Christ, yet never the Son; and besides, the church has been always subject to God, though indeed, it will not be in all its members, and in every respect subject until this time: it is best, therefore to understand it of the Son's giving up the account of his mediatorial kingdom and concerns to his Father; when it will appear that he has in the whole of his conduct and administration been subject to him; that he has in all things acted in his name, done all by his power, and to his honour and glory; and now having accomplished all he undertook and was intrusted with, gives in his account, delivers up his charge, and resigns his office; all which will be plain proofs of his subjection: when I say he will resign or lay aside his office as Mediator, my meaning is not that he will cease to be God-man and Mediator; but that he will cease to administer that office as under God, in the manner he now does: he will be the prophet of the church, but he will not teach by his Spirit, and word, and ordinances as now, but will himself be the immediate light of the saints, he will be a priest for ever, the virtue of his sacrifice and intercession will always remain, but he will not plead and intercede as he now does; he will also reign for ever over and among his saints, but his kingdom will not be a vicarious one, or administered as it now is; nor be only in his hands as Mediator, but with God, Father, Son, and Spirit:
that God may be all in all; for by God is not meant the Father personally, but God essentially considered, Father, Son, and Spirit, who are the one true and living God; to whom all the saints will have immediate access, in whose presence they will be, and with whom they shall have uninterrupted fellowship, without the use of such mediums as they now enjoy; all the three divine Persons will have equal power and government in and over all the saints; they will sit upon one and the same throne; there will be no more acting by a delegated power, or a derived authority: God will be all things to all his saints, immediately without the use of means; he will be that to their bodies as meat and clothes are, without the use of them; and all light, glory, and happiness to their souls, without the use of ordinances, or any means; he will then be all perfection and bliss, to all the elect, and in them all, which he now is not; some are dead in trespasses and sins, and under the power of Satan; the number of them in conversion is not yet completed; and, of those that are called many are in a state of imperfection, and have flesh as well as spirit in them; and of those who are fallen asleep in Christ, though their separate spirits are happy with him, yet their bodies lie in the grave, and under the power of corruption and death; but then all being called by grace, and all being raised, and glorified in soul and body, God will be all in all: this phrase expresses both the perfect government of God, Father, Son, and Spirit, over the saints to all eternity, and their perfect happiness in soul and body, the glory of all which will be ascribed to God; and it will be then seen that all that the Father has done in election, in the council and covenant of peace, were all to the glory of his grace; and that all that the Son has done in the salvation of his people, is all to the glory of the divine perfections: and that all that the Spirit of God has wrought in the saints, and all that they have done under his grace and influence, are all to the praise and glory of God, which will in the most perfect manner be given to the eternal Three in One. The Jews have some expressions somewhat like this, as when they say (i) of God,
"things future, and things that are past, are together with thee; what is from everlasting and to everlasting, or from the beginning of the world to the end of it, these are "all" of them in thee, and thou art "in" them "all".''
So "all", is with the Cabalistic doctors (k), the name of the Lord. And he is so called because all things are in him; "Jovis omnia plena".
(i) R. Judah in Shir Hajichud, fol. 341. 1. apud Seder Tephillot, Ed Basil. (k) Lex. Cabalist. p. 474, 475, 652. Shaare Orah, fol. 6. 1.
John Wesley
The Son also shall be subject - Shall deliver up the mediatorial kingdom. That the three - one God may be all in all - All things, (consequently all persons,) without any interruption, without the intervention of any creature, without the opposition of any enemy, shall be subordinate to God. All shall say, "My God, and my all." This is the end. Even an inspired apostle can see nothing beyond this.
Robert Jamieson, A. R. Fausset and David Brown
Son . . . himself . . . subject--not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (Jn 5:22-23; Heb 1:6).
God . . . all in all--as Christ is all in all (Col 3:11; compare Zech 14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast Ps 10:4; Ps 14:1. Even the saints do not fully realize God as their "all" (Ps 73:25) now, through desiring it; then each shall feel, God is all to me.
15:2915:29: Ապա թէ ոչ, զի՞նչ գործիցեն որ մկրտիցինն վասն մեռելոց, եթէ արդարեւ՛ մեռեալք ո՛չ յառնիցեն. ընդէ՞ր իսկ բնաւ մկրտի՛ն վասն նոցա[3926]. [3926] Ոմանք. Մեռեալք ոչ յառնեն։
29 Ապա թէ ոչ, ի՞նչ պիտի անեն նրանք, որ մկրտուեցին մեռելների համար, եթէ, արդարեւ, մեռելները յարութիւն չեն առնում. ինչո՞ւ ուրեմն մկրտւում են նրանց համար:
29 Ապա թէ ոչ՝ ի՞նչ պիտի ընեն անոնք որ մեռելներուն համար կը մկրտուին, եթէ մեռելները բնաւ յարութիւն պիտի չառնեն։ Ինչո՞ւ ուրեմն անոնց համար կը մկրտուին.
Ապա թէ ոչ` զի՞նչ գործիցեն որ մկրտիցինն վասն մեռելոց, եթէ արդարեւ մեռեալք ոչ յառնիցեն. ընդէ՞ր իսկ բնաւ մկրտին վասն նոցա:

15:29: Ապա թէ ոչ, զի՞նչ գործիցեն որ մկրտիցինն վասն մեռելոց, եթէ արդարեւ՛ մեռեալք ո՛չ յառնիցեն. ընդէ՞ր իսկ բնաւ մկրտի՛ն վասն նոցա[3926].
[3926] Ոմանք. Մեռեալք ոչ յառնեն։
29 Ապա թէ ոչ, ի՞նչ պիտի անեն նրանք, որ մկրտուեցին մեռելների համար, եթէ, արդարեւ, մեռելները յարութիւն չեն առնում. ինչո՞ւ ուրեմն մկրտւում են նրանց համար:
29 Ապա թէ ոչ՝ ի՞նչ պիտի ընեն անոնք որ մեռելներուն համար կը մկրտուին, եթէ մեռելները բնաւ յարութիւն պիտի չառնեն։ Ինչո՞ւ ուրեմն անոնց համար կը մկրտուին.
zohrab-1805▾ eastern-1994▾ western am▾
15:2929: Иначе, что делают крестящиеся для мертвых? Если мертвые совсем не воскресают, то для чего и крестятся для мертвых?
15:29  ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;
15:29. Ἐπεὶ (Upon-if) τί (to-what-one) ποιήσουσιν (they-shall-do-unto,"οἱ (the-ones) βαπτιζόμενοι ( being-immersed-to ) ὑπὲρ (over) τῶν (of-the-ones) νεκρῶν ; ( of-en-deaded ?"εἰ (If) ὅλως (unto-whole) νεκροὶ ( en-deaded ) οὐκ (not) ἐγείρονται, (they-be-roused,"τί (to-what-one) καὶ (and) βαπτίζονται (they-be-immersed-to) ὑπὲρ (over) αὐτῶν; (of-them?"
15:29. alioquin quid facient qui baptizantur pro mortuis si omnino mortui non resurgunt ut quid et baptizantur pro illisOtherwise, what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them?
29. Else what shall they do which are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?
15:29. Otherwise, what will those who are being baptized for the dead do, if the dead do not rise again at all? Why then are they being baptized for them?
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:

29: Иначе, что делают крестящиеся для мертвых? Если мертвые совсем не воскресают, то для чего и крестятся для мертвых?
15:29  ἐπεὶ τί ποιήσουσιν οἱ βαπτιζόμενοι ὑπὲρ τῶν νεκρῶν; εἰ ὅλως νεκροὶ οὐκ ἐγείρονται, τί καὶ βαπτίζονται ὑπὲρ αὐτῶν;
15:29. alioquin quid facient qui baptizantur pro mortuis si omnino mortui non resurgunt ut quid et baptizantur pro illis
Otherwise, what shall they do that are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them?
15:29. Otherwise, what will those who are being baptized for the dead do, if the dead do not rise again at all? Why then are they being baptized for them?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
29: Если не признавать истины воскресения, то крещение для мертвых является совершенно бесцельным делом. - Что делают? - по более удостоверенному чтению: что сделают?(будущ. время), т. е. какую прибыль получать? Ответа не дано, но он ясен: прибыли никакой не получать!- Крестящиеся для мертвых. Это выражение толкуется весьма различно. Одни видят здесь отношение к обряду, существовавшему будто бы еще в апостольское время, когда в случае кончины кого-либо из верующих, не успевшего креститься, за него принимал крещение один из его родственников или друзей. Это толкование неосновательно, потому что мы знаем о существовании такого обычая только в еретических общинах, а ни откуда не видим, чтобы он существовал и в апостольской церкви. Другие (напр. И. Злат. ) толкуют это место как напоминание, что крестящийся самым принятием крещения исповедует свою веру в воскресение. "Это самое припоминая, Апостол говорит: если нет воскресения, то для чего и крестишься ты мертвых ради т. е. тел? Ибо при крещении ты веруешь воскресению мертвого тела, - тому, что оно уже не останется мертвым". Это толкование, принимаемое из новых толкователей и Bachmann'ом, является наиболее правдоподобным, так как апостольская Церковь несомненно признавала особую связь между таинством крещения и телесным воскресением крещенных (ср. Рим VI:3: и сл., Гал III:26). Не невероятным представляется также мнение тех, которые видят здесь указание не на крещение водою, а на крещение кровью или на христианское мученичество. В Евангелии два раза мы встречаем употребление термина креститься именно в таком значении (см. Лк XII:50: и Мк X:38). Под влиянием таких изречений Самого Христа в апостольской Церкви могло появиться такое обозначение христианской мученической кончины, какое мы здесь находим у Апостола. Таким образом можно дать и такой смысл вопросу Апостола: "если нет воскресения, то какую же пользу получат те христиане, которые из любви ко Христу и по вере в будущую жизнь крестятся ради мертвых, т. е. идут на смерть и становятся чрез это в ряды навсегда умерших"? С таким объяснением находится в тесной связи и вопрос 30-го стиха: "для чего и мы ежечасно подвергаемся бедствиям"? - если мертвые... этот второй вопрос представляет собою более обстоятельное повторение первого.
Adam Clarke: Commentary on the Bible - 1831
15:29: 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 labored 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 6:3-5 : 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, Heb 10:34.
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 again, 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 exposing his life to the most imminent hazard, and offering his life with those who had already offered and laid 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 martyrs.
9. As martyrdom and baptism were thus so closely and intimately connected, βαπτιζεσθαι, to be baptized, was used to express being put to a violent death by the hands of persecutors. So Mat 20:22, Mat 20:23 : "But Jesus answered and said, Are ye able to drink of the cup that I shall drink of? etc." (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 afflictions of the Gospel), "and be baptized with the baptism that I am baptized with (that is, ye shall suffer martyrdom.) See also Mar 10:38. So Luk 12:50; "I have a baptism to be baptized with; and how am I straitened till it be accomplished!" That is, I must die a violent death for the salvation of men.
10. 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 resurrection 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.
Albert Barnes: Notes on the Bible - 1834
15:29: Else what shall they do ... - The apostle here resumes the argument for the resurrection which was interrupted at Co1 15:19. He goes on to state further consequences which must follow from the denial of this doctrine, and thence infers that the doctrine must be true. There is, perhaps, no passage of the New Testament in respect to which there has been a greater variety of interpretation than this; and the views of expositors now by no means harmonize in regard to its meaning. It is possible that Paul may here refer to some practice or custom which existed in his time respecting baptism, the knowledge of which is now lost. The various opinions which have been entertained in regard to this passage, together with an examination of them, may be seen in Pool's Synopsis, Rosenmuller, and Bloomfield. It may be not useless just to refer to some of them, that the perplexity of commentators may be seen:
(1) It has been held by some that by "the dead" here is meant the Messiah who was put to death, the plural being used for the singular, meaning "the dead one."
(2) by others, that the word "baptized" here is taken in the sense of washing, cleansing, purifying, as in Mat 8:4; Heb 9:10; and that the sense is, that the dead were carefully washed and purified when buried, with the hope of the resurrection, and, as it were, preparatory to that.
(3) by others, that to be "baptized for the dead" means to be baptized as dead, being baptized into Christ, and buried with him in baptism, and that by their immersion they were regarded as dead.
(4) by others, that the apostle refers to a custom of vicarious baptism, or being baptized for those who were dead, referring to the practice of having some person baptized in the place of one who had died without baptism. This was the opinion of Grotius, Michaelis, Tertullian, and Ambrose. Such was the estimate which was formed, it is supposed, of the importance of baptism, that when one had died without being baptized, some other person was baptized over his dead body in his place. That this custom pRev_ailed in the church after the time of Paul, has been abundantly proved by Grotius, and is generally admitted. But the objections to this interpretation are obvious:
(a) There is no evidence that such a custom pRev_ailed in the time of Paul.
(b) It cannot be believed that Paul would give countenance to a custom so senseless and so contrary to the Scripture, or that he would make it the foundation of a solemn argument.
(c) It does not accord with the strain and purpose of his argument. If this custom had been referred to, his design would have led him to say, "What will become of them for whom others have been baptized? Are we to believe that they have perished?"
(d) It is far more probable that the custom referred to in this opinion arose from an erroneous interpretation of this passage of Scripture, than that it existed in the time of Paul.
(5) there remain two other opinions, both of which are plausible, and one of which is probably the true one. One is, that the word baptized is used here as it is in Mat 20:22-23; Mar 10:39; Luk 12:50, in the sense of being overwhelmed with calamities, trials, and sufferings; and as meaning that the apostles and others were subjected to great trials on account of the dead, that is, in the hope of the resurrection; or with the expectation that the dead would rise. This is the opinion of Lightfoot, Rosenmuller, Pearce, Homberg, Krause, and of Prof. Robinson (see the Lexicon article Βαπτίζω Baptizō), and has much that is plausible. That the word is thus used to denote a deep sinking into calamities, there can be no doubt. And that the apostles and early Christians subjected themselves, or were subjected to great and overwhelming calamities on account of the hope of the resurrection, is equally clear. This interpretation, also, agrees with the general tenor of the argument; and is an argument for the resurrection. And it implies that this was the full and constant belief of all who endured these trials, that there would be a resurrection of the dead. The argument would be, that they should be slow to adopt an opinion which would imply that all their sufferings were endured for nothing, and that God had supported them in this in vain; that God had plunged them into all these sorrows, and had sustained them in them only to disappoint them. That this view is plausible, and that it suits the strain of remark in the following verses, is evident. But there are objections to it:
(a) It is not the usual and natural meaning of the word "baptize."
(b) A metaphorical use of a word should not be resorted to unless necessary.
(c) The literal meaning of the word here will as well meet the design of the apostle as the metaphorical.
(d) This interpretation does not relieve us from any of the difficulties in regard to the phrase "for the dead;" and,
(e) It is altogether more natural to suppose that the apostle would derive his argument from the baptism of all who were Christians, than from the figurative baptism of a few who went into the perils of martyrdom - The other opinion, therefore, is, that the apostle here refers to baptism as administered to all believers.
This is the most correct opinion; is the most simple, and best meets the design of the argument. According to this, it means that they had been baptized with the hope and expectation of a resurrection of the dead. They had received this as one of the leading doctrines of the gospel when they were baptized. It was a part of their full and firm belief that the dead would rise. The argument according to this interpretation is, that this was an essential article of the faith of a Christian; that it was embraced by all; that it constituted a part of their very profession; and that for anyone to deny it was to deny that which entered into the very foundation of the Christian faith.
If they embraced a different doctrine, if they denied the doctrine of the resurrection, they struck a blow at the very nature of Christianity, and dashed all the hopes which had been cherished and expressed at their baptism. And what could they do? What would become of them! What would be the destiny of all who were thus baptized? Was it to be believed that all their hopes at baptism were vain and that they would all perish? As such a belief could not be entertained, the apostle infers that, if they held to Christianity at all, they must hold to this doctrine as a part of their very profession. According to this view, the phrase "for the dead" means, with reference to the dead; with direct allusion to the condition of the dead, and their hopes; with a belief that the dead will rise. It is evident that the passage is elliptical, and this seems to be as probable as any interpretation which has been suggested. Mr. Locke says, frankly, "What this baptizing for the dead was, I know not; but it seems, by the following verses, to be something wherein they exposed themselves to the danger of death." Tyndal translates it, "over the dead." Doddridge renders it, "in the room of the dead, who are just fallen in the cause of Christ, but are yet supported by a succession of new converts, who immediately offer themselves to fill up their places, as ranks of soldiers that advance to the combat in the room of their companions who have just been slain in their sight."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:29: what: Co1 15:16, Co1 15:32; Rom 6:3, Rom 6:4; Mat 20:22
Geneva 1599
(15) Else what shall they do which are baptized (o) for the dead, if the dead rise not at all? why are they then baptized for the dead?
(15) The fifth argument taken of the end of baptism, that is, because those who are baptized, are baptized for dead: that is to say, that they may have a remedy against death, because baptism is a token of regeneration.
(o) They that are baptized to this end and purpose, that death may be put out in them, or to rise again from the dead, of which baptism is a seal.
John Gill
Else what shall they do which are baptized for the dead,.... The apostle here returns to his subject, and makes use of new arguments to prove the doctrine of the resurrection of the dead, and reasons for it from the baptism of some persons; but what is his sense, is not easy to be understood, or what rite and custom, or thing, or action he refers to; which must, be either Jewish baptism, or Christian baptism literally taken, or baptism in a figurative and metaphorical sense. Some think that he refers to some one or other of the divers baptisms of the Jews; see Heb 9:10 and particularly to the purification of such who had touched a dead body, which was done both by the ashes of the red heifer burnt, and by bathing himself in water; and which, the Jews say (l), intimated , "the resurrection of the dead": wherefore such a right was needless, if there is no resurrection; to strengthen this sense, a passage in Ecclesiasticus 34:25 is produced, , "he that washeth himself after the touching of a dead body, if he touch it again, what availeth his washing?" but the phrase there used is different; it is not said, he that baptizeth or washeth himself for the dead, but from the dead, to cleanse himself from pollution received by the touch of a dead body: it is also observed, that the Jews, as well as other nations, have used various rites and ceremonies about their dead, and among the rest, the washing of dead bodies before interment; see Acts 9:37 and this by some is thought to be what is here referred to; and the reasoning is, if there is no resurrection of the dead, why all this care of a dead body? why this washing of it? it may as well be put into the earth as it is, since it will rise no more; but how this can be called a baptism for the dead, I see not: rather therefore Christian baptism, or the ordinance of water baptism is here respected; and with regard to this, interpreters go different ways: some think the apostle has in view a custom of some, who when their friends died without baptism, used to be baptized in their room; this is said to be practised by the Marcionites in Tertullian's time, and by the Corinthians in the times of the Apostle John; but it does not appear to have been in use in the times of the Apostle Paul; and besides, if it had been, as it was a vain and superstitious one, he would never have mentioned it without a censure, and much less have argued from it; nor would his argument be of any weight, since it might be retorted, that whereas such persons were mistaken in using such a practice, they might be also in the doctrine of the resurrection of the dead: others are of opinion that such persons are intended, called Clinics, who deferred their baptism till they came upon their death beds, and then had it administered to them; but as this practice was not in being in the apostle's time, and was far from being a laudable one; and though the persons to whom it was administered were upon the point of death, and nearer the dead than the living, and were as good as dead, and might be intended by them, for their advantage, when dead and not living; yet it must be a great force and strain on words and things, to reckon this a being baptized for the dead: others would have the words rendered, "over the dead"; and suppose that reference is had to the Christians that had their "baptisteries" in their places of burial, and by being baptized here, testified their faith and hope of the resurrection of the dead; but this was rather a being baptized among the dead, than over them, or for them; and moreover it is not certain, that they did make use of such places to baptize in; to which may be added, that the primitive Christians had not so early burying grounds of their own: others would have the meaning to be, that they were baptized for their dead works, their sins, to wash them away; but this baptism does not of itself, and no otherwise than by leading the faith of persons to the blood of Christ, which alone cleanses from sin, original and actual; nor is this appropriate to the apostle's argument. Others imagine, that he intends such as were baptized, and added to the church, and so filled up the places of them that were dead; but the reason from hence proving the resurrection of the dead is not very obvious: those seem to be nearer the truth of the matter, who suppose that the apostle has respect to the original practice of making a confession of faith before baptism, and among the rest of the articles of it, the doctrine of the resurrection of the dead, upon the belief of which being baptized, they might be said to be baptized for the dead; that is, for, or upon, or in the faith and profession of the resurrection of the dead, and therefore must either hold this doctrine, or renounce their baptism administered upon it; to which may be added another sense of the words, which is, that baptism performed by immersion, as it was universally in those early times, was a lively emblem and representation of the resurrection of Christ from the dead, and also both of the spiritual and corporeal resurrection of the saints. Now if there is no resurrection, why is such a symbol used? it is useless and insignificant; I see nothing of moment to be objected to these two last senses, which may be easily put together, but this; that the apostle seems to point out something that was done or endured by some Christians only; whereas baptism, upon a profession of faith in Christ, and the resurrection from the dead, and performed by immersion, as an emblem of it, was common to all; and therefore he would rather have said, what shall we do, or we all do, who are baptized for the dead? I am therefore rather inclined to think that baptism is used here in a figurative and metaphorical sense, for afflictions, sufferings, and martyrdom, as in Mt 20:22 and it was for the belief, profession, and preaching of the doctrine of the resurrection of the dead, both of Christ and of the saints, that the apostles and followers of Christ endured so much as they did; the first instance of persecution after our Lord's ascension was on this account. The Apostles Peter and John, were laid hold on and put in prison for preaching this doctrine; the reproach and insult the Apostle Paul met with at Athens were by reason of it; and it was for this that he was called in question and accused of the Jews; nor was there anyone doctrine of Christianity more hateful and contemptible among the Heathens than this was. Now the apostle's argument stands thus, what is, or will become of those persons who have been as it were baptized or overwhelmed in afflictions and sufferings, who have endured so many and such great injuries and indignities, and have even lost their lives for asserting this doctrine,
if the dead rise not at all? how sadly mistaken must such have been!
why are they then baptized for the dead? how imprudently have they acted! and what a weak and foolish part do they also act, who continue to follow them! in what a silly manner do they expose themselves to danger, and throw away their lives, if this doctrine is not true! which sense is confirmed by what follows: the Alexandrian copy, and some others, read, "for them", and so the Vulgate Latin version; and the Ethiopic in both clauses reads, "why do they baptize?"
(l) R. Bechai & Zohar apud Lightfoot in loc.
John Wesley
Who are baptized for the dead - Perhaps baptized in hope of blessings to be received after they are numbered with the dead. Or, "baptized in the room of the dead" - Of them that are just fallen in the cause of Christ: like soldiers who advance in the room of their companions that fell just before their face.
Robert Jamieson, A. R. Fausset and David Brown
Else--if there be no resurrection.
what shall they do?--How wretched is their lot!
they . . . which are baptized for the dead--third person; a class distinct from that in which the apostle places himself, "we" (1Cor 15:30); first person. ALFORD thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, Mt 12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as ALFORD does; but, generally, it was unknown in the Church. BENGEL translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare Job 17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (1Cor 15:13, 1Cor 15:16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (Mt 20:22-23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?
15:3015:30: ընդէ՞ր եւ մեք ճգնիմք յամենայն ժամ,
30 Ինչո՞ւ մենք էլ նեղութիւն ենք կրում ամէն ժամ:
30 Ինչո՞ւ համար մենք ալ վտանգի մէջ կը մտնենք ամէն ժամ։
ընդէ՞ր եւ մեք ճգնիմք յամենայն ժամ:

15:30: ընդէ՞ր եւ մեք ճգնիմք յամենայն ժամ,
30 Ինչո՞ւ մենք էլ նեղութիւն ենք կրում ամէն ժամ:
30 Ինչո՞ւ համար մենք ալ վտանգի մէջ կը մտնենք ամէն ժամ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3030: Для чего и мы ежечасно подвергаемся бедствиям?
15:30  τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν;
15:30. τί (To-what-one) καὶ (and) ἡμεῖς (we) κινδυνεύομεν (we-peril-of) πᾶσαν (to-all) ὥραν; (to-an-hour?"
15:30. ut quid et nos periclitamur omni horaWhy also are we in danger every hour?
30. Why do we also stand in jeopardy every hour?
15:30. Why also do we endure trials every hour?
And why stand we in jeopardy every hour:

30: Для чего и мы ежечасно подвергаемся бедствиям?
15:30  τί καὶ ἡμεῖς κινδυνεύομεν πᾶσαν ὥραν;
15:30. ut quid et nos periclitamur omni hora
Why also are we in danger every hour?
15:30. Why also do we endure trials every hour?
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
30-31: От мученической смерти Ап. переходит к обычной жизни Апостолов, которая представляет собою постоянные опасности для них. - Мы, т. е. Павел, Сила и Тимофей, известные коринфянам, а потом и другие Апостолы. - Свидетельствуюсь в том похвалою вашею, т. е. в доказательство истинности своих слов я могу сослаться на ваше собственное признание: вы сами хвалите меня за мои подвиги, за то, что я подвергаю себя смертным опасностям. - Во Христе Иисусе. Эти подвиги Ап. совершает, однако, благодаря помощи Христа, с Которым он пребывает в тесном общении.
Adam Clarke: Commentary on the Bible - 1831
15:30: 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.
Albert Barnes: Notes on the Bible - 1834
15:30: And why stand we in jeopardy - Why do we constantly risk our lives, and encounter danger of every kind? This refers particularly to Paul himself and the other apostles, who were constantly exposed to peril by land or by sea in the arduous work of making known the gospel. The argument here is plain. It is, that such efforts would be vain, useless, foolish, unless there was to be a glorious resurrection. They had no other object in encountering these dangers than to make known the truths connected with that glorious future state; and if there were no such future state, it would be wise for them to avoid these dangers. "It would not be supposed that we would encounter these perils constantly, unless we were sustained with the hope of the resurrection, and unless we had evidence which convinced our own minds that there would be such a resurrection."
Every hour - Constantly; compare Co2 11:26. So numerous were their dangers, that they might be said to occur every hour. This was particularly the case in the instance to which he refers in Ephesus, Co1 15:32.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:30: Co1 15:31; Rom 8:36-39; Co2 4:7-12, Co2 6:9, Co2 11:23-27; Gal 5:11
Geneva 1599
(16) And why stand we in jeopardy every hour?
(16) The sixth argument: unless there is a resurrection of the dead, why should the apostles so daily cast themselves into danger of so many deaths?
John Gill
And why stand we in jeopardy every hour? Not only they that have suffered martyrdom for the faith of Christ, and for this article of it, have acted very injudiciously and indiscreetly; but we, also, who are on the spot, whether ministers or private Christians, must be highly blameworthy, who continually expose ourselves to dangers, and are for Christ's sake killed all the day long, are every moment liable to innumerable injuries, tortures and death; who in his senses would act such a part, if there is no resurrection of the dead? such, as they must be of all men the most miserable, so of all men the most stupid.
John Wesley
Why are we - The apostles. Also in danger every hour - It is plain we can expect no amends in this life.
Robert Jamieson, A. R. Fausset and David Brown
we--apostles (1Cor 15:9; 1Cor 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [BENGEL].
15:3115:31: եւ հանապազ մեռանիմք. ՚ի պարծա՛նս ձեր երդնո՛ւմ ե՛ղբարք, զոր ունիմ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3927]։ [3927] Օրինակ մի. Զոր ունիմք առաւելապէս ՚ի Քրիստոս Յիսուս։
31 Եղբայրնե՛ր, երդւում եմ այն պարծանքով, որ ունեմ ձեր հանդէպ մեր Տէր Յիսուս Քրիստոսով, որ ես մեռնում եմ ամէն օր:
31 Վկայ կը բերեմ այն պարծանքը՝ որ ձեր վրայ ունիմ Քրիստոս Յիսուս մեր Տէրոջմով, որ ես ամէն օր կը մեռնիմ։
[74]եւ հանապազ մեռանիմք``, ի պարծանս ձեր երդնում, [75]եղբարք, զոր ունիմ ի Քրիստոս Յիսուս ի Տէր մեր:

15:31: եւ հանապազ մեռանիմք. ՚ի պարծա՛նս ձեր երդնո՛ւմ ե՛ղբարք, զոր ունիմ ՚ի Քրիստոս Յիսուս ՚ի Տէր մեր[3927]։
[3927] Օրինակ մի. Զոր ունիմք առաւելապէս ՚ի Քրիստոս Յիսուս։
31 Եղբայրնե՛ր, երդւում եմ այն պարծանքով, որ ունեմ ձեր հանդէպ մեր Տէր Յիսուս Քրիստոսով, որ ես մեռնում եմ ամէն օր:
31 Վկայ կը բերեմ այն պարծանքը՝ որ ձեր վրայ ունիմ Քրիստոս Յիսուս մեր Տէրոջմով, որ ես ամէն օր կը մեռնիմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3131: Я каждый день умираю: свидетельствуюсь в том похвалою вашею, братия, которую я имею во Христе Иисусе, Господе нашем.
15:31  καθ᾽ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, [ἀδελφοί,] ἣν ἔχω ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
15:31. καθ' (Down) ἡμέραν (to-a-day) ἀποθνήσκω, (I-die-off,"νὴ (yea-or) τὴν (to-the-one) ὑμετέραν (to-yours) καύχησιν, (to-a-boasting," ἀδελφοί , ( Brethrened ,"ἣν (to-which) ἔχω (I-hold) ἐν (in) Χριστῷ (unto-Anointed) Ἰησοῦ (unto-an-Iesous) τῷ (unto-the-one) κυρίῳ (unto-Authority-belonged) ἡμῶν. (of-us)
15:31. cotidie morior per vestram gloriam fratres quam habeo in Christo Iesu Domino nostroI die daily, I protest by your glory, brethren, which I have in Christ Jesus our Lord.
31. I protest by that glorying in you, brethren, which I have in Christ Jesus our Lord, I die daily.
15:31. Daily I die, by means of your boasting, brothers: you whom I have in Christ Jesus our Lord.
I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily:

31: Я каждый день умираю: свидетельствуюсь в том похвалою вашею, братия, которую я имею во Христе Иисусе, Господе нашем.
15:31  καθ᾽ ἡμέραν ἀποθνῄσκω, νὴ τὴν ὑμετέραν καύχησιν, [ἀδελφοί,] ἣν ἔχω ἐν χριστῶ ἰησοῦ τῶ κυρίῳ ἡμῶν.
15:31. cotidie morior per vestram gloriam fratres quam habeo in Christo Iesu Domino nostro
I die daily, I protest by your glory, brethren, which I have in Christ Jesus our Lord.
15:31. Daily I die, by means of your boasting, brothers: you whom I have in Christ Jesus our Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:31: I protest by your rejoicing - Νη την ὑμετεραν καυχησιν· By your exaltation 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 ὑμετεραν, Your exultation or boasting, ἡμετεραν, 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 offenses, 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.
I die daily - A form of speech for, I am continually exposed to death. The following passages will illustrate this. So Philo, p. 990. Flaccus, who was in continual fear of death, says: καθ' ἑκαστην ἡμεραν, μαλλον δε ὡραν, προαποθνησκω, πολλους θανατους ὑπομενων ανθ' ἑνος του τελευταιου· "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: ετι ζωντες τεθνηκαμεν· "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."
Albert Barnes: Notes on the Bible - 1834
15:31: I protest - (νὴ nē). This is a particle of swearing, and denotes a strong asseveration. The subject was important; it deeply interested his feelings; and he makes in regard to it a strong protestation; compare Joh 3:5. "I solemnly affirm, or declare."
By your rejoicing - Many manuscripts here read "by our rejoicing, but the correct reading is doubtless that which is in the present Greek text, by your rejoicing. The meaning of the phrase, which is admitted by all to be obscure, is probably, "I protest, or solemnly declare by the glorying or exultation which I have on your account; by all my ground of glorying in you; by all the confident boasting and expectation which I have of your salvation." He hoped for their salvation. He had labored for that. He had boasted of it, and confidently believed that they would be saved. Regarding that as safe and certain, he says it was just as certain that he died daily on account of the hope and belief of the resurrcction. "By our hopes and joys as Christians; by our dearest expectations and grounds of confidence I swear, or solemnly declare, that I die daily." People swear or affirm by their objects of dearest affection and desire; and the meaning here is, "So certainly as I confidently expect your salvation, and so certainly as we look to eternal life, so certain is it that I am constantly exposed to die, and suffer that which may he called a daily death."
Which I have in Christ Jesus - The rejoicing, boasting, glorying in regard to you which I am permitted to cherish through the grace and favor of the Saviour. His boasting, or confident expectation in regard to the Corinthians, he enjoyed only by the mercy of the Lord Jesus, and he delighted to trace it to him.
I die daily - compare Rom 8:36. I endure so many sufferings and persecutions, that it may be said to be a daily dying. I am constantly in danger of my life; and my sufferings each day are equal to the pains of death. Probably Paul here referred particularly to the perils and trials which he then endured at Ephesus; and his object was to impress their minds with the firmness of his belief in the certainty of the resurrection, on account of which he suffered so much, and to show them that all their hopes rested also on this doctrine.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:31: protest: Gen 43:3; Sa1 8:9; Jer 11:7; Zac 3:6; Phi 3:3
your: "Some read, our." Co2 1:12, Co2 2:14; Th1 2:19, Th1 3:9
die: Co1 4:9-13; Act 20:23; Rom 8:36; Co2 4:10, Co2 4:11, Co2 11:23
Geneva 1599
I protest by your (p) rejoicing which I have in Christ Jesus our Lord, I die daily.
(p) As though he said, "I die daily, as all the miseries I suffer can well witness, which I may truly boast of, that I have suffered among you."
John Gill
I protest by your rejoicing,.... Some copies read, "our rejoicing"; and so the Ethiopic version, which seems most natural and easy; since it follows,
which I have in Christ Jesus our Lord; who in him could rejoice and glory in afflictions and sufferings, which he endured as a preacher of the Gospel for his sake; and which being certain and evident, and what might be depended upon, he makes a protestation by it, saying,
I die daily; which is to be understood, not in a spiritual sense of dying unto sin; he was dead unto sin, as to its damning power, through the death of Christ, and as to its governing power, through the Spirit and grace of Christ, but still it was living and dwelling in him; but in a corporeal sense: he instances in himself in particular, who was one that was in jeopardy or danger of his life every hour; he always bore in his body the dying of the Lord Jesus, and was continually delivered to death for Jesus' sake; death was always working in him, he expected it every day, and was ready for it; he did not count his life dear unto himself, but was very willing to lay it down for the sake of Christ and his Gospel; which he would never have done, if he had not good reason to believe the doctrine of the resurrection of the dead.
John Wesley
I protest by your rejoicing, which I have - Which love makes my own. I die daily - I am daily in the very jaws of death. Beside that I live, as it were, in a daily martyrdom.
Robert Jamieson, A. R. Fausset and David Brown
by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. BENGEL understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (1Cor 4:8; 2Cor 4:12, 2Cor 4:15; Eph 3:13; Phil 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here.
I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (2Cor 4:11-12; 2Cor 1:8-9; 2Cor 11:23).
15:3215:32: Եթէ վասն մարդոյ ՚ի գազանամարտի՛ լիեալ էի յԵփեսոս, զի՞նչ օգուտ էր ինձ, եթէ մեռեալք ո՛չ յառնեն. կերիցո՛ւք արբցո՛ւք, քանզի վաղիւ մեռանի՞մք[3928]։ [3928] Ոսկան. Մեռեալք ոչ յառնէին։ Ոմանք. Վասն մարդոյ գազանամարտիկ լեալ էի։ Յայս բան. Կերիցուք արբ՛՛. ամենայն գրչագիրք համաձայն նշանակեն ՚ի լուս՛՛. Գռեհիկ լակոնացի առասպել, զոր յիշէ եւ Եսայի։
32 Եթէ մարդկա՛նց համար Եփեսոսում գազանամարտի բռնուած լինէի, ինձ ի՞նչ օգուտ կը լինէր, եթէ մեռելները յարութիւն չեն առնում, «ուտենք, խմենք, քանզի վաղը մեռնելու ենք»:
32 Եթէ Եփեսոսի մէջ մարդոց նման գազաններու հետ մարտնչեցայ, ի՞նչ օգուտ ունի ինծի։ Եթէ մեռելները յարութիւն պիտի չառնեն՝ ուտենք* ու խմենք, վասն զի վաղը պիտի մեռնինք։
Եթէ [76]վասն մարդոյ ի գազանամարտի լիեալ էի յԵփեսոս, զի՞նչ օգուտ էր [77]ինձ, եթէ մեռեալք ոչ յառնեն. կերիցուք`` արբցուք, քանզի վաղիւ մեռանիմք:

15:32: Եթէ վասն մարդոյ ՚ի գազանամարտի՛ լիեալ էի յԵփեսոս, զի՞նչ օգուտ էր ինձ, եթէ մեռեալք ո՛չ յառնեն. կերիցո՛ւք արբցո՛ւք, քանզի վաղիւ մեռանի՞մք[3928]։
[3928] Ոսկան. Մեռեալք ոչ յառնէին։ Ոմանք. Վասն մարդոյ գազանամարտիկ լեալ էի։ Յայս բան. Կերիցուք արբ՛՛. ամենայն գրչագիրք համաձայն նշանակեն ՚ի լուս՛՛. Գռեհիկ լակոնացի առասպել, զոր յիշէ եւ Եսայի։
32 Եթէ մարդկա՛նց համար Եփեսոսում գազանամարտի բռնուած լինէի, ինձ ի՞նչ օգուտ կը լինէր, եթէ մեռելները յարութիւն չեն առնում, «ուտենք, խմենք, քանզի վաղը մեռնելու ենք»:
32 Եթէ Եփեսոսի մէջ մարդոց նման գազաններու հետ մարտնչեցայ, ի՞նչ օգուտ ունի ինծի։ Եթէ մեռելները յարութիւն պիտի չառնեն՝ ուտենք* ու խմենք, վասն զի վաղը պիտի մեռնինք։
zohrab-1805▾ eastern-1994▾ western am▾
15:3232: По [рассуждению] человеческому, когда я боролся со зверями в Ефесе, какая мне польза, если мертвые не воскресают? Станем есть и пить, ибо завтра умрем!
15:32  εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
15:32. εἰ (If) κατὰ (down) ἄνθρωπον (to-a-mankind) ἐθηριομάχησα (I-beastlet-battled-unto) ἐν (in) Ἐφέσῳ, (unto-an-Efesos,"τί (what-one) μοι (unto-me) τὸ (the-one) ὄφελος; (a-benefit?"εἰ (If) νεκροὶ ( en-deaded ) οὐκ (not) ἐγείρονται, (they-be-roused," φάγωμεν ( we-might-have-had-devoured ) καὶ ( and ) πίωμεν , ( we-might-have-had-drank ," αὔριον ( to-morrow ) γὰρ ( therefore ) ἀποθνήσκομεν . ( we-die-off )
15:32. si secundum hominem ad bestias pugnavi Ephesi quid mihi prodest si mortui non resurgunt manducemus et bibamus cras enim moriemurIf (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.
32. If after the manner of men I fought with beasts at Ephesus, what doth it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die.
15:32. If, according to man, I fought with the beasts at Ephesus, how would that benefit me, if the dead do not rise again? “Let us eat and drink, for tomorrow we shall die.”
If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die:

32: По [рассуждению] человеческому, когда я боролся со зверями в Ефесе, какая мне польза, если мертвые не воскресают? Станем есть и пить, ибо завтра умрем!
15:32  εἰ κατὰ ἄνθρωπον ἐθηριομάχησα ἐν ἐφέσῳ, τί μοι τὸ ὄφελος; εἰ νεκροὶ οὐκ ἐγείρονται, φάγωμεν καὶ πίωμεν, αὔριον γὰρ ἀποθνῄσκομεν.
15:32. si secundum hominem ad bestias pugnavi Ephesi quid mihi prodest si mortui non resurgunt manducemus et bibamus cras enim moriemur
If (according to man) I fought with beasts at Ephesus, what doth it profit me, if the dead rise not again? Let us eat and drink, for to morrow we shall die.
15:32. If, according to man, I fought with the beasts at Ephesus, how would that benefit me, if the dead do not rise again? “Let us eat and drink, for tomorrow we shall die.”
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
32: По рассуждению человеческому (kata anqrwpon ср. Рим III:5. Здесь пропущен глагол legw = говорю), т. е. если судить с точки зрения обыкновенных человеческих представлений, не во свете христианского учения. - Я боролся со зверями. Почти все новые толкователи понимают под зверями лютых врагов Ап. Павла, которые толпою кидались на него, как звери. Хотя св. Игнатий также называет своих стражей десятью леопардами (К Рим гл. V), с которыми он боролся день и ночь в течение своего путешествия, однако здесь едва ли Ап. имел в виду так обозначить своих преследователей. Послание к Коринфянам написано еще до возмущения, которое возбудил в Ефесе против Апостола серебреник Димитрий, и Ап. еще в то время не боролся с толпами врагов. Потом, самый термин бороться со зверями имел всем понятное значение и едва ли мог быть истолкован коринфянами в переносном смысле. В те времена повсюду в Римской империи существовал обычай присуждать преступников к какой-нибудь опасной борьбе на цирковом ипподроме, чтобы на эту борьбу могли полюбоваться граждане. Очень вероятно, что и Ап. Павла принудили, во время одного из волнений в Ефесе, выступить в числе других преступников как борца с дикими зверями (bestiarius). Апостолу не могло помочь в этом случае и его право римского гражданства - чернь, в возбуждении, забывает о всяких правах - и только сила Божия избавила его от смерти. - Какая мне польза... т. е. стоило ли мне во имя Христово подвергать свою жизнь опасности, если бы у меня не было уверенности в будущем воскресении? - Станем есть и пить... Толкователи считают эти слова заимствованием из кн. Исаии (XXII:13). С отрицанием воскресения мертвых в жизни должен царить принцип эпикуреизма...
Adam Clarke: Commentary on the Bible - 1831
15:32: If, after the manner of men, etc. - Much 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, Co2 11:23, etc.
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, etc. 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 κατα ανθρωπον signifies as men used to do, and never means according to the manner of men, as implying their purpose, or, to use their forms of speech, etc.
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 theater, 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 Act 14:19, etc. 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 19. 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, therefore 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 he refers to, Co2 1:8-10 : For we would not, brethren, have you if ignorant of our trouble which came to us in Asia, that we were pressed out of measure, above strength, καθ' ὑπερβολην εβαρηθημεν ὑπερ δυναμιν, 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 God which raiseth the dead; who delivered us from so 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? - I 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 legitimate 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 rewards and punishments; why, therefore, should we bear crosses, and keep ourselves under continual discipline? Let us eat and drink, take all the pleasure we can, for tomorrow we die; and there is an end of us for ever. The words, Let us eat and drink, for to-morrow we die, are taken from Isa 22:13, 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. The words of Isaiah are אכול ושתו כי מחר נמות akol reshatho, ki machar namuth: "In eating and drinking, for to-morrow we die;" i.e. Let us spend our time in eating and drinking, etc. 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.
Albert Barnes: Notes on the Bible - 1834
15:32: If after the manner of men - Margin, "To speak after the manner of men" (κατὰ ἄνθρωπον kata anthrō pon). There has been a great difference of opinion in regard to the meaning of these words. The following are some of the interpretations proposed:
(1) If I have fought after the manner of people, who act only with reference to this life, and on the ordinary principles of human conduct, as people fought with wild beasts in the amphitheater.
(2) or if, humanly speaking, or speaking after the manner of people, I have fought, referring to the fact that he had contended with mcn who should be regarded as wild beasts.
(3) or, that I may speak of myself as people speak, that I may freely record the events of my life, and speak of what has occurred.
(4) or, I have fought with wild beasts as far as it was possible for man to do it while life survived.
(5) or, as much as was in the power of man, who had destined me to this; if, so far as depended on man's will, I fought, supposing that the infuriated multitude demanded that I should be thus punished. So Chrysostom understands it.
(6) or, that Paul actually fought with wild beasts at Ephesus.
(7) others regard this as a supposable case; on the supposition that I had fought with wild beasts at Ephesus. Amidst this variety of interpretation, it is not easy to determine the true sense of this difficult passage.
The following thoughts, however, may perhaps make it clear:
(1) Paul refers to some real occurrence at Ephesus. This is manifest from the whole passage. It is not a supposable case.
(2) it was some one case when his life was endangered, and when it was regarded as remarkable that he escaped and survived; compare Co2 1:8-10.
(3) it was common among the Romans, and the ancients generally, to expose criminals to fight with wild beasts in the amphitheater for the amusement of the populace.
In such cases it was but another form of dooming them to certain death, since there was no human possibility of escape; see Adam's Rom. Ant., p. 344. That this custom pRev_ailed at the East, is apparent from the following extract front Rosenmuller; and there is no improbability in the supposition that Paul was exposed to this - "The barbarous custom of making men combat with wild beasts has pRev_ailed in the East down to the most modern times. Jurgen Andersen, who visited the states of the Great Mogul in 1646, gives an account in his Travels of such a combat with animals, which he witnessed at Agra, the residence of the Great Mogul. His description affords a lively image of those bloody spectacles in which ancient Rome took so much pleasure, and to which the above words of the apostle refer. Alumardan-chan, the governor of Cashmire, who sat among the chans, stood up, and exclaimed, 'It is the will and desire of the great mogul, Schah Choram, that if there are any valiant heroes who will show their bravery by combating with wild beasts, armed with shield and sword, let them come forward; if they conquer, the mogul will load them with great favor, and clothe their countenance with gladness.' Upon this three persons advanced, and offered to undertake the combat.
Alamardan-charn again cried aloud, 'None should have any other weapon than a shield and a sword; and whosoever has any breastplate under his clothes should lay it aside, and fight honorably.' Hereupon a powerful lion was let into the garden, and one of the three men above mentioned advanced against him; the lion, upon seeing his enemy, ran violently up to him; the man, however, defended himself bravely, and kept off the lion for a good while, until his arms grew tired; the lion then seized the shield with one paw, and with the other his antagonist's right arm, so that he was not able to use his weapon; the latter, seeing his life in danger, took with his left hand his Indian dagger, which he had sticking in his girdle, and thrust it as far as possible into the lion's mouth; the lion then let him go; the man, however, was not idle, but cut the lion almost through with one stroke, and after that entirely to pieces.
Upon this victory the common people began to shout, and call out, 'Thank God. he has conquered.' But the mogul said, smiling, to this conqueror, 'Thou art a brave warrior, and hast fought admirably! But did I not command to fight honorably only with shield and sword? But, like a thief, thou hast stolen the life of the lion with thy dagger.' And immediately he ordered two men to rip up his belly, and to place him upon an elephant, and, as an example to others, to lead him about, which was done on the spot. Soon after, a tiger was set loose; against which a tall, powerful man advanced with an air of defiance, as if he would cut the tiger up. The tiger, however, was far too sagacious and active, for, in the first attack, he seized the combatant by the neck, tore his throat, and then his whole body in pieces. This enraged another good fellow, but little, and of ordinary appearance, from whom one would not have expected it: he rushed forward like one mad, and the tiger on his part undauntedly flew at his enemy; but the man at the first attack cut off his two fore paws; so that he fell, and the man cut his body to pieces.
Upon this the king cried, 'What is your name?' He answered, 'My name is Geyby.' Soon after one of the king's servants came and brought him a piece of gold brocade, and said, 'Geyby, receive the robe of honor with which the mogul presents you.' He took the garment with great Rev_erence, kissed it three times, pressing it each time to his eyes and breast, then held it up, and in silence put up a prayer for the health of the mogul; and when he concluded it, he cried, 'May God let him become as great as Tamerlane, from whom he is descended. May he live 700 years, and his house continue to eternity!' Upon this he was summoned by a chamberlain to go from the garden up to the king; and when he came to the entrance, he was received by two chans, who conducted him between them to kiss the mogul's feet. And when he was going to retire, the king said to him, 'Praised be thou, Geyby-chan, for thy valiant deeds, and this name shalt thou keep to eternity. I am your gracious master, and thou art my slave'" - Bush's Illustrations.
(4) it is the most natural interpretation to suppose that Paul, on some occasion, had such a contest with a wild beast at Ephesus. It is that which would occur to the great mass of the readers of the New Testament as the obvious meaning of the passage.
(5) the state of things in Ephesus when Paul was there Acts 19 was such as to make it nowise improbable that he would be subjected to such a trial.
(6) it is no objection to this supposition that Luke has not recorded this occurrence in the Acts of the Apostles. No conclusion adverse to this supposition can be drawn from the mere silence of the historian. Mere silence is not a contradiction. There is no reason to suppose that Luke designed to record all the perils which Paul endured. Indeed, we know from Co2 11:24-27, that there must have been many dangers which Paul encountered which are not referred to by luk It must have happened, also, that many important events must have taken place during Paul's abode at Ephesus which are not recorded by Luke; Acts 19. Nor is it any objection to this supposition that Paul does not, in Co2 11:24-27, mention particularly this contest with a wild beast at Ephesus. His statement there is general. He does not descend into particulars. Yet, in Co2 11:23, he says that he was "in deaths oft," - a statement which is in accordance with the supposition that in Ephesushe may have been exposed to death in some cruel manner.
(7) the phrase κατὰ ἄνθρωπον kata anthrō pon, as a "man," may mean, that, "to human appearance," or so far as man was concerned, bad it not been for some divine interposition, he would have been a prey to the wild beasts. Had not God interposed and kept him from harm, as in the case of the viper at Melita Act 28:5, he would have been put to death. He was sentenced to this; was thrown to the wild beast; had every human prospect of dying; it was done on account of his religion; and but for the interposition of God, he would have died. This I take to be the fair and obvious meaning of this passage, demanded alike by the language which is used and by the tenor of the argument in which it is found.
What advantageth it me? - What benefit shall I have? Why should I risk my life in this manner? see the note on Co1 15:19.
Let us eat and drink - These words are taken from Isa 22:13. In their original application they refer to the Jews when besieged by Sennacherib and the army of the Assyrians. The prophet says, that instead of weeping, and fasting, and humiliation, as became them in such circumstances, they had given themselves up to feasting and Rev_elry, and that their language was, Let us eat and drink, for tomorrow we shall die that is, there is no use in offering resistance, or in calling upon God. We must die; and we may as well enjoy life as long as it lasts, and give ourselves up to unrestrained indulgence. Paul does not quote these words as having any original reference to the subject of the resurrection, but as language appropriately expressing the idea, that if there is no future state; if no resurrection of the dead; if no happy result of toils and sufferings in the future world, it is vain and foolish to subject ourselves to trials and privations here. We should rather make the most of this life; enjoy all the comfort we can; and make pleasure our chief good, rather than look for happiness in a future state. This seems to be the language of the great mass of the world. They look to no future state. They have no prospect, no desire of heaven; and they, therefore, seek for happiness here, and give themselves up to unrestrained enjoyment in this life.
Tomorrow - Very soon. We have no security of life; and death is so near that it may be said we must die tomorrow.
We die - We must die. The idea here is, "We must die, without the prospect of living again, unless the doctrine of the resurrection be true."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:32: after: or, to speak after, Rom 6:19; Gal 3:15
beasts: Pe2 2:12; Jde 1:10
Ephesus: Act 19:1, Act 23-41; Co2 1:8-10
what: Job 35:3; Psa 73:13; Mal 3:14, Mal 3:15; Luk 9:25
let: Ecc 2:24, Ecc 11:9; Isa 22:13, Isa 56:12; Luk 12:19
Geneva 1599
(17) If (q) after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? (18) let us (r) eat and drink; for to morrow we die.
(17) The taking away of an objection: but you, Paul, were ambitious, as men commonly and are accustomed to be, when you fought with beasts at Ephesus. That is very likely, says Paul: for what could that profit me, were it not for the glory of eternal life which I hope for?
(q) Not upon any godly motion, nor casting my eyes upon God, but carried away with vain glory, or a certain headiness.
(18) The seventh argument which depends upon the last: if there is no resurrection of the dead, why do we give ourselves to anything else, except for eating and drinking?
(r) These are sayings of the Epicureans.
John Gill
If after the manner of men I have fought with beasts at Ephesus,.... This is one of the particulars of the jeopardy and danger of life he had been in: some understand this in a figurative sense, and think that by "beasts" are meant Satan, the roaring lion, and his principalities and powers; or men of savage dispositions, persecuting principles, and cruel practices; as Herod is called a fox, by Christ, and Nero a lion, by the apostle; and suppose his fighting with them at Ephesus designs his disputations with the hardened and unbelieving Jews, his concern with exorcists, the seven sons of Sceva, and the troubles he met with through Demetrius the silversmith, and others of the same craft; the reason of such an interpretation is, because Luke makes no mention of anything of this kind, that befell the apostle in his history of the Acts of the Apostles: but to this it may be replied, that Luke does not relate everything that befell him and the rest; and his omission of this is no sufficient argument against it; besides, a literal sense not to be departed from, unless there is a necessity for it; and especially when it is suitable to the context, and to the thread and reasoning of the discourse, as it is certainly here; the literal sense best agrees with the apostle's argument. There were two sorts of usages among the Romans in their theatres; sometimes they cast men naked to the wild beasts, to be devoured by them, as wicked servants, deadly enemies, and the vilest of men (m); and so the Syriac version renders the words here, "if as among men, , "I am cast to the beasts": and seems to represent it as a supposed case, and not as matter of fact, in which the difficulty about Luke's omission is removed, and the argument in a literal sense is just and strong: sometimes they put men armed into the theatre to fight with beasts (n), and if they could conquer them and save themselves it was well, if not, they fell a prey to them; it is this last custom that is here referred to: and if regard is had to what befell thee apostle at Ephesus, when Demetrius and his craftsmen made the uproar mentioned in Acts 19:21 this could not be in reality, but only in the purpose and design of men; and certain it is, that though he was not then had to the theatre, yet Demetrius and his men intended to have hurried him there, as they did Gaius and Aristarchus his companions; and he himself was desirous of going thither, had he not been prevented by the disciples, and by the Asiarchs his friends, who had the command of the theatre where these practices were used; and then the sense is this, if after the manner of men, or in the intention and design of men, and as much as in them lay, "I have fought with beasts at Ephesus"; though if this epistle was written, as it is said to be, before that commotion by Demetrius, no respect can be had to that; but rather to something in fact before, at the same place, when the apostle did actually fight with beasts, and was wonderfully and providentially preserved; and may he what he refers to, in 2Cor 1:8 when he despaired of life, had the sentence of death in himself, and yet was delivered; and then his sense is, if "after the manner of brutish men", the Romans, I have fought with beasts at Ephesus": which I was obliged to do, or deny the Gospel preached;
what advantageth it me, if the dead rise not? instead of its being a glorious action, it was a fool hardy one; and if he had died in it, what profit could he have had by it, if he rose not again; or if there is no resurrection of the dead? instead of incurring such dangers, and running such risks, it would be more eligible to sit down and say with the Epicureans,
let us eat and drink, for tomorrow we die; which words seem to be taken out of Is 22:13 and are used in favour of the doctrine of the resurrection, showing that the denial of it opens a door to all manner of licentiousness; and are not spoken as allowing or approving of such a conduct; nor as his own words, but as representing a libertine, and pointing out what such an one would say, and might justly infer from such a tenet, that there is no resurrection of the dead.
(m) Alex. ab Alex. Genial. Dier. l. 3. c. 5. Tertul. Apolog. c. 40. & de Spectaculis, c. 19. (n) Tertul. de Spectaculis, c. 21. & 23. Cicero in Vatinium Orat. 32.
John Wesley
If to speak after the manner of men - That is, to use a proverbial phrase, expressive of the most imminent danger I have fought with wild beasts at Ephesus - With the savage fury of a lawless multitude, Acts 19:29, &c. This seems to have been but just before. Let as eat, &c. - We might, on that supposition, as well say, with the Epicureans, Let us make the best of this short life, seeing we have no other portion.
Robert Jamieson, A. R. Fausset and David Brown
Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [BENGEL]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Tit 1:12). Paul was still at Ephesus (1Cor 16:8), and there his life was daily in danger (1Cor 4:9; compare 2Cor 1:8). Though the tumult (Acts 19:29-30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (1Cor 16:9) were already menacing him.
what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.
let us eat, &c.--Quoted from the Septuagint, (Is 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [SOUTH].
15:3315:33: Մի՛ խաբիք. ապականեն զբարս քաղցունս բանք չարք[3929]։ զե [3929] Իսկ յայս. Ապակենեն զբա՛՛. ՚ի լուս՛՛. մերումս նշանակի. Մենանդրի արագագրի. զոր այլք ոմանք ուղղագոյն եւս ունին. Մենենդրի երգագրի, կամ՝ երգչի խրատ։ Ոմանք. Զբանս քաղցունս։
33 Մի՛ խաբուէ՛ք. վատ խօսքերը[53], ապականում են լաւ բարքերը:[53] Յունարէնը խօսքերը բառի փոխարէն ունի ընկերները բառը:
33 Մի՛ խաբուիք. չար ընկերակցութիւնները աղէկ բարքը կ’ապականեն։
Մի՛ խաբիք. ապականեն զբարս քաղցունս բանք չարք:

15:33: Մի՛ խաբիք. ապականեն զբարս քաղցունս բանք չարք[3929]։ զե
[3929] Իսկ յայս. Ապակենեն զբա՛՛. ՚ի լուս՛՛. մերումս նշանակի. Մենանդրի արագագրի. զոր այլք ոմանք ուղղագոյն եւս ունին. Մենենդրի երգագրի, կամ՝ երգչի խրատ։ Ոմանք. Զբանս քաղցունս։
33 Մի՛ խաբուէ՛ք. վատ խօսքերը[53], ապականում են լաւ բարքերը:
[53] Յունարէնը խօսքերը բառի փոխարէն ունի ընկերները բառը:
33 Մի՛ խաբուիք. չար ընկերակցութիւնները աղէկ բարքը կ’ապականեն։
zohrab-1805▾ eastern-1994▾ western am▾
15:3333: Не обманывайтесь: худые сообщества развращают добрые нравы.
15:33  μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
15:33. μὴ (Lest) πλανᾶσθε: (ye-should-be-wandered-unto) φθείρουσιν (they-degrade) ἤθη (to-manners) χρηστὰ ( to-afforded ,"ὁμιλίαι (along-communings-unto) κακαί : ( disrupted )
15:33. nolite seduci corrumpunt mores bonos conloquia malaBe not seduced: Evil communications corrupt good manners.
33. Be not deceived: Evil company doth corrupt good manners.
15:33. Do not be led astray. Evil communication corrupts good morals.
Be not deceived: evil communications corrupt good manners:

33: Не обманывайтесь: худые сообщества развращают добрые нравы.
15:33  μὴ πλανᾶσθε· φθείρουσιν ἤθη χρηστὰ ὁμιλίαι κακαί.
15:33. nolite seduci corrumpunt mores bonos conloquia mala
Be not seduced: Evil communications corrupt good manners.
15:33. Do not be led astray. Evil communication corrupts good morals.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
33-34: Худые сообщества... - эти слова имеются в комедии греческого комика Менандра "Таиса" (в 3-м в. до Р. X. ). Ап. мог знать это изречение, ставшее ходячею поговоркою. Приводит он эту пословицу, желая внушить коринфянам осторожность в сношении с язычниками, под влиянием которых, вероятно, некоторые коринфские христиане стали сомневаться и в истине воскресения мертвых. - Отрезвитесь как должно. Коринфяне уже пробудились от духовного усыпления, но еще не очнулись вполне - они могут заснуть опять! - И не грешите(наст. время), т. е. не продолжайте своей греховной жизни, потому что так живя вы погибнете. - Не знают Бога - точнее: имеют незнание (agnwsia) Бога т. е. не имеют надлежащего познания о Боге как о Существе личном, как о Судии и мздовоздаятеле и вследствие этого позволяют себе жить по своим похотям [Некоторые усматривают в 32-34: стихах смешение учения о воскресении тела с учением о бессмертии души. Говорят, что Ап. из отрицания первого выводит такие заключения, какие собственно выводятся из отрицания последнего. - Но, кажется и сами отрицатели воскресения полагали, что с окончательным уничтожением тела не возможно и личное бессмертие для человека (см. последние слова 32-го стиха). А затем, для самого Ап. Павла не имеет решительно никакого значения бессмертие, раз нет уверенности в воскресении Христа и в будущем воскресении верующих. Такого бессмертия нужно скорее бояться, чем желать. С кем же душа человека будет в общении по смерти тела, если нет воскресшего Христа по ту сторону гроба?! Поэтому, естественно, в представлении Ап. Павла воскресение тела и бессмертие отождествлялись...].
Adam Clarke: Commentary on the Bible - 1831
15:33: 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.
Φθειρουσιν ηθη χρησθ' ὁμιλιαι κακαι·
Bad company good morals doth corrupt.
There is a proverb much like this among the rabbins:
תרי אורי יכישי ותר רטיכא אוקרן יכישי לרטיכא
"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 frequents the company of bad or corrupt men will soon be as they are. He may be sound in the faith, and have the life and power of godliness, and at first frequent their company only for the sake of their pleasing conversation, or their literary accomplishments: and he may think his faith proof against their infidelity; but he will soon find, by means of their glozing speeches, his faith weakened; and when once he gets under the empire of doubt, unbelief will soon prevail; his bad company will corrupt his morals; and the two dry logs will soon burn up the green one.
The same sentiment in nearly the same words is found in several of the Greek writers; Aeschylus, Sept. Theb. ver. 605: Εν παντι πραγει δ' εσθ' ὁμιλιας κακης κακιον ουδεν· "In every matter there is nothing more deleterious than evil communication." - Diodorus Siculus, lib. xvi. cap. 54: Ταις πονηραις ὁμιλιαις διεφθειρε τα ηθη των ανθρωπων· "With these evil communications he corrupted the morals of men."
Ταυτα μεν οὑτως ισθι· κακοισι δε μη προσομιλο
Ανδρασιν, αλλ' αιει των αγαθων εχεο·
Και μετα τοισιν πινε και εσθιε, και μετα τοισιν
Ἱζε, και ἁνδανε τοις, ὡν μεγαλη δυναμις.
Εσθλων μεν γαρ απ' εσθλα μαθησεαι· ην δε κακοισι
Συμμιχθῃς, απολεις και τον εοντα νοον.
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.
Albert Barnes: Notes on the Bible - 1834
15:33: Be not deceived - By your false teachers, and by their smooth and plausible arguments. This is an exhortation. He had thus far been engaged in an argument on the subject. He now entreats them to beware lest they be deceived - a danger to which they were very liable from their circumstances. There was, doubtless, much that was plausible in the objections to the doctrine of the resurrection; there was much subtilty and art in their teachers, who denied this doctrine; perhaps, there was something in the character of their own minds, accustomed to subtle and abstruse inquiry rather than to an examination of simple facts, that exposed them to this danger.
Evil communications - The word rendered "communications" means, properly, a being together; companionship; close contact; converse. It refers not to discourse only, but to contact, or companionship. Paul quotes these words from Menander (in Sentent. Comicor. Greek p. 248, ed. Steph.), a Greek poet. He thus shows that he was, in some degree at least, familiar with the Greek writers; compare the note on Act 17:28. Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself, in the 52nd year of his age, 293 b. c., because the compositions of his rival Philemon obtained more applause than his own. Patti quoted this sentiment from a Greek poet, perhaps, because it might be supposed to have weight with the Greeks. It was a sentiment of one of their own writers, and here was an occasion in which it was exactly applicable. It is implied in this, that there were some persons who were endeavoring to corrupt their minds from the simplicity of the gospel. The sentiment of the passage is, that the contact of evil-minded men, or that the close friendship and conversation of those who hold erroneous opinions, or who are impure in their lives, tends to corrupt the morals, the heart, the sentiments of others. The particular thing to which Paul here applies it is the subject of the resurrection. Such contact would tend to corrupt the simplicity of their faith, and pervert their views of the truth of the gospel, and thus corrupt their lives. It is always true that such contact has a pernicious effect on the mind and the heart. It is done:
(1) By their direct effort to corrupt the opinions, and to lead others into sin.
(2) by the secret, silent influence of their words, and conversation, and example. We have less horror at vice by becoming familiar with it; we look with less alarm on error when we hear it often expressed; we become less watchful and cautious when we are constantly with the frivilous, the worldly, the unprincipled, and the vicious. Hence, Christ sought that there should be a pure society, and that his people should principally seek the friendship and conversation of each other, and withdraw from the world. It is in the way that Paul here refers to, that Christians embrace false doctrines; that they lose their spirituality, love of prayer, fervor of piety, and devotion to God. It is in this way that the simple are beguiled, the young corrupted, and that vice, and crime, and infidelity spread over the world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:33: Be: Co1 6:9; Mat 24:4, Mat 24:11, Mat 24:24; Gal 6:7; Eph 5:6; Th2 2:10; Rev 12:9, Rev 13:8-14
evil: Co1 5:6; Pro 9:6, Pro 13:20; Ti2 2:16-18; Heb 12:15; Pe2 2:2, Pe2 2:18-20
Geneva 1599
(19) Be not deceived: evil communications corrupt good manners.
(19) The conclusion with a sharp exhortation, that they take heed of the wicked company of certain ones. And from this he shows where this evil sprang from: warning them to be wise with sobriety to righteousness.
John Gill
Be not deceived,.... By such as deny the doctrine of the resurrection, and by their reasonings about it; or by such libertines who go into the denial of it, and argue from thence in favour of their licentious course of life:
evil communications corrupt good manners. This is a sentence taken out of Menander, an Heathen poet, showing how dangerous is the conversation of evil men, and what an influence bad principles communicated and imbibed, have on the lives and practices of men. This the apostle cites not out of ostentation, or to show his reading, learning, and acquaintance with such sort of writers; but partly to observe, that this was a truth obvious by the light of nature, and partly because such a testimony might be more regarded by the Corinthians, who might be fond of such authors, and what was said by them; just as when he was at Athens among the philosophers there, he cites a passage out of Aratus, Acts 17:28 as he does another out of Epimenides concerning the Cretians, Tit 1:12.
John Wesley
Be not deceived - By such pernicious counsels as this. Evil communications corrupt good manners - He opposes to the Epicurean saying, a well - known verse of the poet Menander. Evil communications - Discourse contrary to faith, hope, or love, naturally tends to destroy all holiness.
Robert Jamieson, A. R. Fausset and David Brown
evil communications corrupt good manners--a current saying, forming a verse in MENANDER, the comic poet, who probably took it from Euripides [SOCRATES, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.
good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.
15:3415:34: Սթափեցարո՛ւք արդարութեամբ, եւ մի՛ մեղանչէք. զի զգիտութիւն Աստուծոյ ո՛չ ունին ոմանք. առ ամօթո՛յ ձերոյ ասեմ[3930]։ [3930] Օրինակ մի. Այլ սթափեցարուք արդարութեամբ... զի զգիտութիւնն Աստուծոյ։
34 Սթափուեցէ՛ք արդար մարդկանց նման եւ մեղք մի՛ գործէք. որովհետեւ ոմանք չունեն Աստծու ճանաչումը: Յամօթ ձեզ եմ ասում այս:
34 Արդարութիւնով զգաստացէ՛ք ու մեղք մի՛ գործէք, վասն զի ձեզմէ ոմանք Աստուծոյ գիտութիւնը չունին. ձեզ ամչցնելու համար կ’ըսեմ։
Սթափեցարուք արդարութեամբ եւ մի՛ մեղանչէք, զի զգիտութիւն Աստուծոյ ոչ ունին ոմանք. առ ամօթոյ ձերոյ ասեմ:

15:34: Սթափեցարո՛ւք արդարութեամբ, եւ մի՛ մեղանչէք. զի զգիտութիւն Աստուծոյ ո՛չ ունին ոմանք. առ ամօթո՛յ ձերոյ ասեմ[3930]։
[3930] Օրինակ մի. Այլ սթափեցարուք արդարութեամբ... զի զգիտութիւնն Աստուծոյ։
34 Սթափուեցէ՛ք արդար մարդկանց նման եւ մեղք մի՛ գործէք. որովհետեւ ոմանք չունեն Աստծու ճանաչումը: Յամօթ ձեզ եմ ասում այս:
34 Արդարութիւնով զգաստացէ՛ք ու մեղք մի՛ գործէք, վասն զի ձեզմէ ոմանք Աստուծոյ գիտութիւնը չունին. ձեզ ամչցնելու համար կ’ըսեմ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3434: Отрезвитесь, как должно, и не грешите; ибо, к стыду вашему скажу, некоторые из вас не знают Бога.
15:34  ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ.
15:34. ἐκνήψατε (ye-should-have-sobered-out) δικαίως (unto-course-belonged) καὶ (and) μὴ (lest) ἁμαρτάνετε, (ye-should-un-adjust-along,"ἀγνωσίαν (to-an-un-acquainting-unto) γὰρ (therefore) θεοῦ (of-a-Deity) τινὲς (ones) ἔχουσιν: (they-hold) πρὸς (toward) ἐντροπὴν (to-a-turning-in) ὑμῖν (unto-ye) λαλῶ. (I-speak-unto)
15:34. evigilate iuste et nolite peccare ignorantiam enim Dei quidam habent ad reverentiam vobis loquorAwake, ye just, and sin not. For some have not the knowledge of God. I speak it to your shame.
34. Awake up righteously, and sin not; for some have no knowledge of God: I speak to move you to shame.
15:34. Be vigilant, you just ones, and do not be willing to sin. For certain persons have an ignorance of God. I say this to you with respect.
Awake to righteousness, and sin not; for some have not the knowledge of God: I speak [this] to your shame:

34: Отрезвитесь, как должно, и не грешите; ибо, к стыду вашему скажу, некоторые из вас не знают Бога.
15:34  ἐκνήψατε δικαίως καὶ μὴ ἁμαρτάνετε, ἀγνωσίαν γὰρ θεοῦ τινες ἔχουσιν· πρὸς ἐντροπὴν ὑμῖν λαλῶ.
15:34. evigilate iuste et nolite peccare ignorantiam enim Dei quidam habent ad reverentiam vobis loquor
Awake, ye just, and sin not. For some have not the knowledge of God. I speak it to your shame.
15:34. Be vigilant, you just ones, and do not be willing to sin. For certain persons have an ignorance of God. I say this to you with respect.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:34: Awake to righteousness - Shake off your slumber; awake fully, thoroughly, δικαιως, as ye ought to do: so the word should be rendered; not awake to righteousness. Be in earnest; do not trifle with God, your souls, and eternity.
Sin not - For this will lead to the destruction both of body and soul. Life is but a moment; improve it. Heaven has blessings without end.
Some have not the knowledge of God - The original is very emphatic: αγνωσιαν γαρ Θεου τινες εχουσι, some have an ignorance of God; they do not acknowledge God. They have what is their bane; and they have not what would be their happiness and glory. 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 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.
Albert Barnes: Notes on the Bible - 1834
15:34: Awake to righteousness - See the note on Rom 13:11. The word here translated "awake" denotes, properly, to awake up from a deep sleep or torpor; and is usually applied to those who awake, or become sober after drunkenness. The phrase "to righteousness" (δικαίως dikaiō s) may mean either "rouse to the ways of righteousness; to a holy life; to sound doctrine," etc.; or it may mean "as it is right and just that you should do." Probably the latter is the correct idea, and then the sense will be, "Arouse from stupidity on this subject; awake from your conscious security; be alarmed, as it is right and proper that you should do, for you are surrounded by dangers, and by those who would lead you into error and vice; rouse from such wild and delusive opinions as these persons have, and exercise a constant vigilance as becomes those who are the friends of God and the expectants of a blessed resurrection."
And sin not - Do not err; do not depart from the truth and from holiness; do not embrace a doctrine which is not only erroneous, but the tendency of which is to lead into sin. It is implied here, that if they suffered themselves to embrace a doctrine which was a denial of the resurrection, the effect would be that they would fall into sin or that a denial of that doctrine led to a life of self-indulgence and transgression. This truth is everywhere seen and against this effect Paul sought to, guard them. He did not regard the denial of the doctrine of the resurrection as a harmless speculation, but as leading to most dangerous consequences in regard to their manner of life or their conduct.
For some have not - Some among you. You are surrounded by strangers to God; you have those among you who would lead you into error and sin.
I speak this to your shame - To your shame as a church; because you have had abundant opportunities to know the truth, and because it is a subject of deep disgrace that there are any in your bosom who deny the doctrine of the resurrection of the dead, and who are strangers to the grace of God.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:34: Awake: Joe 1:5; Jon 1:6; Rom 13:11; Eph 5:14
sin not: Psa 4:4, Psa 119:11; Joh 5:14, Joh 8:11
some: Co1 8:7; Rom 1:28; Th1 4:5
I speak: Co1 6:5; Heb 5:11, Heb 5:12
John Gill
Awake to righteousness, and sin not,.... The apostle represents the Corinthians as inebriated with bad principles and notions, and as fallen asleep, and as greatly remiss, and declined in the exercise of grace and discharge of duty; and therefore calls upon them to awake out of sleep, to watch and be sober, and attend to "righteousness"; to the justice of God, which requires the resurrection of the dead, and makes it necessary that men may receive the things done in the body, whether good or evil; for as it is a righteous thing with God to render tribulation to them that sin against him, and trouble his people; so it is but just, that those bodies which Christ has purchased with his blood, who have served him, and suffered for his sake, should be raised again, that, together with their souls, they may enjoy the happiness provided for them; and to the righteousness of Christ, to look unto it, lay hold on it, exercise faith upon it, desiring to be found in it living and dying; and to works of righteousness, to a holy life and conversation, a living soberly, righteously and godly; and not spend their time, and give up themselves to vain speculations and notions; which were so far from being edifying, that they were very detrimental to themselves and others. The Vulgate Latin version reads, "awake, ye righteous": for righteous persons, good men, the wise as well as foolish virgins, sometimes fall asleep, and need awaking out of it; which is done by one providence or another, or by the ministry of the word, and whenever to purpose, by the powerful and efficacious grace of God: the words may be rendered, "awake righteously"; or as the Syriac version reads, "awake your hearts righteously"; and as the Arabic, "with a due awaking"; that is, as it becomes you, and as it is just, right, and proper you should: "and sin not"; not that they could be, or that it could be thought they might be without sin in them, or without sin being done by them; but that they ought not to live a sinful course of life, which the denial of the resurrection led unto, or indulged in; or not sin by denying that doctrine, and giving themselves up to a vicious life in consequence of it:
for some have not the knowledge of God; are like the Gentiles that are without God, and know him not; they know not, or, at least, do not own the truth of God in his word, declaring and testifying the doctrine of the resurrection; they err in that point, not knowing the Scriptures, the sense of them, and this truth contained in them; nor the power or God in raising the dead, nor the justice of God, which makes it necessary that the dead should be raised:
I speak this to your shame; that there should be such ignorant persons in their community; that there were any of such bad principles as to deny the resurrection of the dead, and of such dissolute lives as to give up themselves to sensual lusts and pleasures: that such were continued in the church, kept company with, indulged and caressed; and that there was so great a corruption in doctrine, discipline, and conversation, among them.
John Wesley
Awake - An exclamation full of apostolical majesty. Shake off your lethargy! To righteousness - Which flows from the true knowledge of God, and implies that your whole soul be broad awake. And sin not - That is, and ye will not sin Sin supposes drowsiness of soul. There is need to press this. For some among you have not the knowledge of God - With all their boasted knowledge, they are totally ignorant of what it most concerns them to know. I speak this to your shame - For nothing is more shameful, than sleepy ignorance of God, and of the word and works of God; in these especially, considering the advantages they had enjoyed.
Robert Jamieson, A. R. Fausset and David Brown
Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (1Cor 15:32; Joel 1:5).
to righteousness--in contrast with "sin" in this verse, and corrupt manners (1Cor 15:33).
sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.
some--the same as in 1Cor 15:12.
have not the knowledge of God--and so know not His power in the resurrection (Mt 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare Jn 7:17; 1Pet 2:15).
to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.
15:3515:35: Այլ ասիցէ՞ ոք. Զիա՞րդ յառնեն մեռեալք, կամ որո՞վ մարմնով գայցեն։
35 Բայց մէկը կ’ասի՝ ինչպէ՞ս են յարութիւն առնում մեռելները. կամ՝ ի՞նչ մարմնով պիտի գան:
35 Բայց պիտի ըսէ մէկը. «Ի՞նչպէս մեռելները յարութիւն կ’առնեն», կամ «Ի՞նչ մարմնով կու գան»։
Այլ ասիցէ ոք. Զիա՞րդ յառնեն մեռեալք, կամ որո՞վ մարմնով գայցեն:

15:35: Այլ ասիցէ՞ ոք. Զիա՞րդ յառնեն մեռեալք, կամ որո՞վ մարմնով գայցեն։
35 Բայց մէկը կ’ասի՝ ինչպէ՞ս են յարութիւն առնում մեռելները. կամ՝ ի՞նչ մարմնով պիտի գան:
35 Բայց պիտի ըսէ մէկը. «Ի՞նչպէս մեռելները յարութիւն կ’առնեն», կամ «Ի՞նչ մարմնով կու գան»։
zohrab-1805▾ eastern-1994▾ western am▾
15:3535: Но скажет кто-нибудь: как воскреснут мертвые? и в каком теле придут?
15:35  ἀλλὰ ἐρεῖ τις, πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται;
15:35. Ἀλλὰ (Other) ἐρεῖ (it-shall-utter,"τις (a-one,"Πῶς (Unto-whither) ἐγείρονται (they-be-roused) οἱ (the-ones) νεκροί , ( en-deaded ?"ποίῳ (Unto-whither-belonged) δὲ (moreover) σώματι (unto-a-body) ἔρχονται ; ( they-cometh ?"
15:35. sed dicet aliquis quomodo resurgunt mortui quali autem corpore veniuntBut some man will say: How do the dead rise again? Or with what manner of body shall they come?
35. But some one will say, How are the dead raised? and with what manner of body do they come?
15:35. But someone may say, “How do the dead rise again?” or, “What type of body do they return with?”
But some [man] will say, How are the dead raised up? and with what body do they come:

35: Но скажет кто-нибудь: как воскреснут мертвые? и в каком теле придут?
15:35  ἀλλὰ ἐρεῖ τις, πῶς ἐγείρονται οἱ νεκροί; ποίῳ δὲ σώματι ἔρχονται;
15:35. sed dicet aliquis quomodo resurgunt mortui quali autem corpore veniunt
But some man will say: How do the dead rise again? Or with what manner of body shall they come?
15:35. But someone may say, “How do the dead rise again?” or, “What type of body do they return with?”
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
35-58: Ап. дает здесь ответ на два вопроса, какие могли быть сделаны по поводу его учения о воскресении мертвых. Первый вопрос: каким способом мертвое тело может быть оживлено? и второй: каково будет новое тело у воскресших? Ап. отвечает на первый вопрос сравнением судьбы истлевающего тела человеческого с истлевающим в земле зерном, которое, однако, дает из себя росток, а на второй вопрос говорит, что новые тела, конечно, будут не такие, какие мы имеем теперь: они будут более тонкими и приспособленными к деятельности высшей стороны нашего существа - духа. При этом Ап. дает разъяснение и того, почему человек не получил такого высшего тела при самом своем сотворении (35-49). Что касается тех, которые будут жить во время второго пришествия Христова, то и их тела изменятся в такие же высшие тела, какие будут иметь воскресшие из мертвых, и таким образом смерть будет окончательно побеждена (50-58). 35: Как воскреснут...? т. е. может ли это быть? Как оживить совершенно разложившееся тело? это - один вопрос. - В каком теле...? это - другой вопрос - о существе нового тела.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resurrection of Saints.A. D. 57.
35 But some man will say, How are the dead raised up? and with what body do they come? 36 Thou fool, that which thou sowest is not quickened, except it 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 flesh 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. 42 So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43 It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: 44 It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 45 And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 47 The first man is of the earth, earthy: the second man is the Lord from heaven. 48 As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.

The apostle comes now to answer a plausible and principal objection against the doctrine of the resurrection of the dead, concerning which observe the proposal of the objection: Some man will say, How are the dead raised up? And with what body do they come? v. 35. The objection is plainly two-fold. How are they raised up? that is, "By what means? How can they be raised? What power is equal to this effect?" It was an opinion that prevailed much among the heathens, and the Sadducees seem to have been in the same sentiment, that it was not within the compass of divine power, mortales æternitate donare, aut revocare defunctos--to make mortal men immortal, or revive and restore the dead. Such sort of men those seem to have been who among the Corinthians denied the resurrection of the dead, and object here, "How are they raised? How should they be raised? Is it not utterly impossible?" The other part of the objection is about the quality of their bodies, who shall rise: "With what body will they come? Will it be with the same body, with like shape, and form, and stature, and members, and qualities, or various?" The former objection is that of those who opposed the doctrine, the latter the enquiry of curious doubters.

I. To the former the apostle replies by telling them this was to be brought about by divine power, that very power which they had all observed to do something very like it, year after year, in the death and revival of the corn; and therefore it was an argument of great weakness and stupidity to doubt whether the resurrection of the dead might not be effected by the same power: Thou fool! that which thou sowest is not quickened unless it die, v. 36. It must first corrupt, before it will quicken and spring up. It not only sprouts after it is dead, but it must die that it may live. And why should any be so foolish as to imagine that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life? This is the substance of the apostle's answer to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see it every day quickening and reviving things that are dead.

II. But he is longer in replying to the second enquiry.

1. He begins by observing that there is a change made in the grain that is sown: It is not that body which shall be that is sown, but bare grain, of wheat or barley, &c.; but God gives it such a body as he will, and in such way as he will, only so as to distinguish the kinds from each other. Every seed sown has its proper body, is constituted of such materials, and figured in such a manner, as are proper to it, proper to that kind. This is plainly in the divine power, though we no more know how it is done than we know how a dead man is raised to life again. It is certain the grain undergoes a great change, and it is intimated in this passage that so will the dead, when they rise again, and live again, in their bodies, after death.

2. He proceeds hence to observe that there is a great deal of variety among others bodies, as there is among plants: as, (1.) In bodies of flesh: All flesh is not the same; that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, v. 39. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other. (2.) In bodies celestial and terrestrial there is also a difference; and what is for the glory of one is not for the other; for the true glory of every being consists in its fitness for its rank and state. Earthly bodies are not adapted to the heavenly regions, nor heavenly bodies fitted to the condition of earthly beings. Nay, (3.) There is a variety of glory among heavenly bodies themselves: There is one glory of the sun, and another of the moon, and another of the stars; for one star differs from another star in glory, v. 41. All this is to intimate to us that the bodies of the dead, when they rise, will be so far changed, that they will be fitted for the heavenly regions, and that there will be a variety of glories among the bodies of the dead, when they shall be raised, as there is among the sun, and moon, and stars, nay among the stars themselves. All this carries an intimation along with it that it must be as easy to divine power to raise the dead, and recover their mouldered bodies, as out of the same materials to form so many different kinds of flesh and plants, and, for aught we know, celestial bodies as well as terrestrial ones. The sun and stars may, for aught we know, be composed of the same materials as the earth we tread on, though as much refined and changed by the divine skill and power. And can he, out of the same materials, form such various beings, and yet not be able to raise the dead? Having thus prepared the way, he comes,

3. To speak directly to the point: So also, says he, is the resurrection of the dead; so (as the plant growing out of the putrefied grain), so as no longer to be a terrestrial but a celestial body, and varying in glory from the other dead, who are raised, as one star does from another. But he specifies some particulars: as, (1.) It is sown in corruption, it is raised in incorruption. It is sown. Burying the dead is like sowing them; it is like committing the seed to the earth, that it may spring out of it again. And our bodies, which are sown, are corruptible, liable to putrefy and moulder, and crumble to dust; but, when we rise, they will be out of the power of the grave, and never more be liable to corruption. (2.) It is sown in dishonour, it is raised in glory. Ours is at present a vile body, Phil. iii. 21. Nothing is more loathsome than a dead body; it is thrown into the grave as a despised and broken vessel, in which there is no pleasure. But at the resurrection a glory will be put upon it; it will be made like the glorious body of our Saviour; it will be purged from all the dregs of earth, and refined into an ethereal substance, and shine out with a splendour resembling his. (3.) It is sown in weakness, it is raised in power. It is laid in the earth, a poor helpless thing, wholly in the power of death, deprived of all vital capacities and powers, of life and strength: it is utterly unable to move or stir. But when we arise our bodies will have heavenly life and vigour infused into them; they will be hale, and firm, and durable, and lively, and liable no more to any infirmity, weakness, or decay. (4.) It is sown a natural, or animal body, soma psychikon, a body fitted to the low condition and sensitive pleasures and enjoyments of this life, which are all gross in comparison of the heavenly state and enjoyments. But when we rise it will be quite otherwise; our body will rise spiritual. Not that body would be changed into spirit: this would be a contradiction in our common conceptions; it would be as much as to say, Body changed into what is not body, matter made immaterial. The expression is to be understood comparatively. We shall at the resurrection have bodies purified and refined to the last degree, made light and agile; and, though they are not changed into spirit, yet made fit to be perpetual associates of spirits made perfect. And why should it not be as much in the power of God to raise incorruptible, glorious, lively, spiritual bodies, out of the ruins of those vile, corruptible, lifeless, and animal ones, as first to make matter out of nothing, and then, out of the same mass of matter, produce such variety of beings, both in earth and heaven? To God all things are possible; and this cannot be impossible.

4. He illustrates this by a comparison of the first and second Adam: There is an animal body, says he, and there is a spiritual body; and then goes into the comparison in several instances. (1.) As we have our natural body, the animal body we have in this world, from the first Adam, we expect our spiritual body from the second. This is implied in the whole comparison. (2.) This is but consonant to the different characters these two persons bear: The first Adam was made a living soul, such a being as ourselves, and with a power of propagating such beings as himself, and conveying to them a nature and animal body like his own, but none other, nor better. The second Adam is a quickening Spirit; he is the resurrection and the life, John xi. 25. He hath life in himself, and quickeneth whom he will, John v. 20, 21. The first man was of the earth, made out of the earth, and was earthy; his body was fitted to the region of his abode: but the second Adam is the Lord from heaven; he who came down from heaven, and giveth life to the world (John vi. 33); he who came down from heaven and was in heaven at the same time (John iii. 13); the Lord of heaven and earth. If the first Adam could communicate to us natural and animal bodies, cannot the second Adam make our bodies spiritual ones? If the deputed lord of this lower creation could do the one, cannot the Lord from heaven, the Lord of heaven and earth, do the other? (3.) We must first have natural bodies from the first Adam before we can have spiritual bodies from the second (v. 49); we must bear the image of the earthy before we can bear the image of the heavenly. Such is the established order of Providence. We must have weak, frail, mortal bodies by descent from the first Adam, before we can have lively, spiritual, and immortal ones by the quickening power of the second. We must die before we can live to die no more. (4.) Yet if we are Christ's, true believers in him (for this whole discourse relates to the resurrection of the saints), it is as certain that we shall have spiritual bodies as it is now that we have natural or animal ones. By these we are as the first Adam, earthy, we bear his image; by those we shall be as the second Adam, have bodies like his own, heavenly, and so bear him image. And we are as certainly intended to bear the one as we have borne the other. As surely therefore as we have had natural bodies, we shall have spiritual ones. The dead in Christ shall not only rise, but shall rise thus gloriously changed.

5. He sums up this argument by assigning the reason of this change (v. 50): Now this I say that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit incorruption. The natural body is flesh and blood, consisting of bones, muscles, nerves, veins, arteries, and their several fluids; and, as such, it is of a corruptible frame and form, liable to dissolution, to rot and moulder. But no such thing shall inherit the heavenly regions; for this were for corruption to inherit incorruption, which is little better than a contradiction in terms. The heavenly inheritance is incorruptible, and never fadeth away, 1 Pet. i. 4. How can this be possessed by flesh and blood, which is corruptible and will fade away? It must be changed into ever-during substance, before it can be capable of possessing the heavenly inheritance. The sum is that the bodies of the saints, when they shall rise again, will be greatly changed from what they are now, and much for the better. They are now corruptible, flesh and blood; they will be then incorruptible, glorious, and spiritual bodies, fitted to the celestial world and state, where they are ever afterwards to dwell, and have their eternal inheritance.
Adam Clarke: Commentary on the Bible - 1831
15:35: But some man will say - Αλλα ερει τις. It is very likely that the apostle, by τις some, some 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, Co1 15:35.
2. It is answered:
first, by a similitude, Co1 15:36-38;
secondly, by an application, Co1 15:33-41; and
thirdly, by explication, Co1 15:42-50.
Albert Barnes: Notes on the Bible - 1834
15:35: But some man will say - An objection will be made to the statement that the dead will be raised. This verse commences the second part of the chapter, in which the apostle meets the objections to the argument. and shows in what manner the dead will be raised. See the Analysis. That objections were made to the doctrine is apparent from Co1 15:12.
How are the dead raised up? - (Πῶς Pō s.) In what way or manner; by what means. This I regard as the first objection which would be made, or the first inquiry on the subject which the apostle answers. The question is one which would be likely to be made by the subtle and doubting Greeks. The apostle, indeed, does not draw it out at length, or state it fully, but it may be regarded probably as substantially the same as that which has been made in all ages. "How is it possible that the dead should be raised? They return to their native dust. They become entirely disorganized. Their dust may be scattered; how shall it be re-collected? Or they may be burned at the stake, and how shall the particles which composed their bodies be recollected and re-organized? Or they may be devoured by the beasts of the field, the fowls of heaven, or the fishes of the sea, and their flesh may have served to constitute the food of other animals, and to form their bodies; how can it be re-collected and re-organized? Or it may have been the food of plants, and like other dust have been used to constitute the leaves or the flowers of plants, and the trunks of trees; and how can it be remoulded into a human frame?" This objection the apostle answers in Co1 15:36-38.
And with what body do they come? - This is the second objection or inquiry which he answers. It may be understood as meaning, "What will be the form, the shape, the size, the organization of the new body? Are we to suppose that all the matter which at any time entered into its composition here is to be recollected, and to constitute a colossal frame? Are we to suppose that it will be the same as it is here, with the same organization, the same necessities, the same needs? Are we to suppose that the aged will be raised as aged, and the young as young, and that infancy will be raised in the same state, and remain such for ever? Are we to suppose that the bodies will be gross, material, and needing support and nourishment, or, that there will be a new organization?" All these and numerous other questions have been asked, in regard to the bodies at the resurrection; and it is by no means improbable that they were asked by the subtle and philosophizing Greeks, and that they constituted a part of the reasoning of those who denied the doctrine of the resurrection. This question, or objection, the apostle answers Co1 15:39-50. It has been doubted, indeed, whether he refers in this verse to two inquiries - to the possibility of the resurrection, and to the kind of bodies that should be raised; but it is the most obvious interpretation of the verse, and it is certain that in his argument he discusses both these points.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:35: How: Job 11:12, Job 22:13; Psa 73:11; Ecc 11:5; Eze 37:3, Eze 37:11; Joh 3:4, Joh 3:9, Joh 9:10
with: 1Cor. 15:38-53; Mat 22:29, Mat 22:30; Phi 3:21
Geneva 1599
(20) But some [man] will say, How are the dead raised up? and with what body do they come?
(20) Now that he has proved the resurrection, he demonstrates their doltishness, in that they scoffingly demanded how it could be that the dead could rise again: and if they did rise again, they asked mockingly, what manner of bodies they should have. Therefore he sends these fellows, who seemed to themselves to be marvellously wise and intelligent, to be instructed of poor rude farmers.
John Gill
But some man will say,.... Or "some one of you", as the Syriac and Arabic versions read; for there were some among them members of this church, that denied the resurrection of the dead, 1Cor 15:12 a weak believer indeed may be designed, one of the babes in Christ in this church, that could not digest such strong meat, but had some doubt and difficulties in his mind about this point, though he did not absolutely deny it: but by the manner in which the objections and queries are put, and the sharpness in which the apostle answers them, it looks rather that an infidel as to this doctrine is intended, one of those Epicureans, who said, 1Cor 15:32 "let us eat and drink, for tomorrow we die"; or some Heathen philosopher, a mere natural man, that rejected this doctrine because not agreeable to his carnal reason, and laughed at it as monstrous and ridiculous:
how are the dead raised up? This query is put, not as though the person merely hesitated, and was in some suspense about this matter, or with a desire to be informed; but as denying the thing, and as objecting to it as a thing impossible, and impracticable; suggesting it could not be, it was a thing incredible that those dead bodies which have been laid in the earth for so many hundred, and some, thousands of years, and have been long ago reduced to dust, and this dust has undergone a thousand forms; that such whose bodies have been burnt to ashes, or destroyed by wild beasts, and digested by them, should ever be raised again. Such a doctrine must be past all belief:
and with what body do they come? out of their graves, as you say, and appear on the earth at the last day: will they come forth with the same bodies, or with other? with earthly or heavenly ones? mortal or immortal? with bodies different from one another, and from what they now are?
John Wesley
But some one possibly will say, How are the dead raised up, after their whole frame is dissolved? And with what kind of bodies do they come again, after these are mouldered into dust?
Robert Jamieson, A. R. Fausset and David Brown
How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Ezek 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mt 19:26; Mk 10:27; Mk 12:23; Lk 18:27).
come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.
15:3615:36: Ա՛նմիտ, դու զոր սերմանեսն, ո՛չ կենդանանայ՝ եթէ ո՛չ մեռանիցի՛[3931]։ [3931] Ոմանք. Թէ ոչ նախ մեռանիցի։
36 Անմի՛տ, ինչ որ դու սերմանում ես, չի կենդանանայ, եթէ չմեռնի:
36 Ա՛նմիտ, անիկա որ դուն կը սերմանես, եթէ չմեռնի՝ չի կենդանանար։
Անմիտ, դու զոր սերմանեսն` ոչ կենդանանայ, եթէ ոչ մեռանիցի:

15:36: Ա՛նմիտ, դու զոր սերմանեսն, ո՛չ կենդանանայ՝ եթէ ո՛չ մեռանիցի՛[3931]։
[3931] Ոմանք. Թէ ոչ նախ մեռանիցի։
36 Անմի՛տ, ինչ որ դու սերմանում ես, չի կենդանանայ, եթէ չմեռնի:
36 Ա՛նմիտ, անիկա որ դուն կը սերմանես, եթէ չմեռնի՝ չի կենդանանար։
zohrab-1805▾ eastern-1994▾ western am▾
15:3636: Безрассудный! то, что ты сеешь, не оживет, если не умрет.
15:36  ἄφρων, σὺ ὃ σπείρεις οὐ ζῳοποιεῖται ἐὰν μὴ ἀποθάνῃ·
15:36. ἄφρων, (Un-centered-of) σὺ (thou) ὃ (to-which) σπείρεις (thou-whorl,"οὐ (not) ζωοποιεῖται (it-be-life-done-unto) ἐὰν (if-ever) μὴ (lest) ἀποθάνῃ: (it-might-have-had-died-off)
15:36. insipiens tu quod seminas non vivificatur nisi prius moriaturSenseless man, that which thou sowest is not quickened, except it die first.
36. Thou foolish one, that which thou thyself sowest is not quickened, except it die:
15:36. How foolish! What you sow cannot be brought back to life, unless it first dies.
fool, that which thou sowest is not quickened, except it die:

36: Безрассудный! то, что ты сеешь, не оживет, если не умрет.
15:36  ἄφρων, σὺ ὃ σπείρεις οὐ ζῳοποιεῖται ἐὰν μὴ ἀποθάνῃ·
15:36. insipiens tu quod seminas non vivificatur nisi prius moriatur
Senseless man, that which thou sowest is not quickened, except it die first.
15:36. How foolish! What you sow cannot be brought back to life, unless it first dies.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
36: Здесь - ответ на первый вопрос. Ап. обращает внимание читателей на то, что постоянно происходит в природе. Зерно, посеянное в землю, лишается своей оболочки, которая разлагается под действием почвенной влаги. Чрез это разложение дается выход жизненному зародышу растения, который невидим для человеческого глаза. Таким образом, чрез смерть получается жизнь. Тоже должно произойти и с человеческим телом. - Из этого читатели могли вывести два заключения. Во-первых, новое тело не будет собранием частиц прежнего, разрушенного тела, как великолепный дуб или красивая яблоня не есть собрание частиц разложившегося желудя или яблочного зерна. Во-вторых, между телом воскресшего человека и его прежним разрушившимся телом будет существовать органическая связь. Если бы тело воскресшего не стояло ни в какой связи с настоящим телом, то смерть не могла бы быть признана побежденною: она удержала бы свою добычу.
Adam Clarke: Commentary on the Bible - 1831
15:36: Thou fool - Αφρον. If this be addressed, as it probably is, to the false apostle, there is a peculiar propriety in it; as this man seems to have magnified 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.
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 Joh 12:24 (note), to which I must refer the reader. A grain of wheat, etc., 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.
Albert Barnes: Notes on the Bible - 1834
15:36: Thou fool - Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation. A man was a fool to urge that as an objection to religion which must exist in the undeniable and everyday facts which they witnessed. The idea is, "The same difficulty may be started about the growth of grain. Suppose a man who had never seen it, were to be told that it was to be put into the earth; that it was to die; to be decomposed; and that from the decayed kernel there should be seen to start up first a slender, green, and tender spire of grass, and that this was to send up a strong stalk, and was to produce hundreds of similar kernels at some distant period. These facts would be as improbable to him as the doctrine of the resurrection of the dead. When he saw the kernel laid in the ground; when he saw it decay; when apparently it was returning to dust, he would ask, How can these be connected with the production of similar grain? Are not all the indications that it will be totally corrupted and destroyed?"
Yet, says Paul, this is connected with the hope of the harvest, and this fact should remove all the objection which is derived from the fact that the body returns to its native dust. The idea is, that there is an analogy, and that the main objection in the one case would lie equally well against the acknowledged and indisputable fact in the other. It is evident, however, that this argument is of a popular character, and is not to be pressed to the quick; nor are we to suppose that the resemblance will be in all respects the same. It is to be used as Paul used it. The objection was, that the body died, and returned to dust, and could not, therefore, rise again. The reply of Paul is, "You may make the same objection to grain that is sown. That dies also. The main body of the kernel decays. In itself there is no prospect that it will spring up. Should it stop here, and had you never seen a grain of wheat grow; had you only seen it in the earth, as you have seen the body in the grave, there would be the same difficulty as to how it would produce other grains, which there is about the resurrection of the body."
Is not quickened - Does not become alive; does not grow.
Except it die - See the note on Joh 12:24. The main body of the grain decays that it may become food and nourishment to the tender germ. Perhaps it is implied here also that there was a fitness that people should die in order to obtain the glorious body of the resurrection, in the same way as it is fit that the kernel should die, in order that there may be a new and beautiful harvest.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:36: fool: Luk 12:20, Luk 24:25; Rom 1:22; Eph 5:15
that: Joh 12:24
Geneva 1599
(21) [Thou] fool, that which thou sowest is not quickened, except it die:
(21) You might have learned either of these, Paul says, by daily experience: for seeds are sown, and rot, and yet nonetheless they are far from perishing, but rather they grow up far more beautiful. And whereas they are sown naked and dry, they spring up green from death by the power of God: and does it seem incredible to you that our bodies should rise from corruption, and that endued with a far more excellent quality?
John Gill
Thou fool,.... Not transgressing the law of Christ, which makes him that calls his brother a fool in danger of hell fire; for the apostle said not this in anger, and from a malevolent disposition, as that rule supposes, but out of zeal for truth, and to reprove the stupidity and folly of such a bold objector; in opposing the veracity and power of God, in setting up his reason above divine revelation, and in not attending even to natural philosophy itself; in which professing to be wise he might be justly called a fool, and therefore sends him to the husbandman to learn of him how to answer his own queries:
that which thou sowest is not quickened except it die; and which is more especially true of a grain of wheat: our Lord observes the same; see Gill on Jn 12:24, and designs by the simile his own death, and resurrection, and the fruit following thereon. This seed being cast into the earth corrupts, rots, and dies, and then is quickened, and rises up in stalk, blade, and ear. Which shows that the dissolution and corruption of the body by death is so far from being an objection to its resurrection, that it is necessary to it, even as the dying and putrifying of the seed, or grain of wheat, is necessary to its quickening and rising up again; and that if God is able to quicken a seed or grain that is rotten and entirely dead, and cause it to rise up in verdure and with much fruit, as he does every year in millions of instances, why should it be thought incredible that God should quicken dead bodies, when the one is as much an instance of his power as the other? The Claromontane exemplar reads, "except it die first"; and so the Vulgate Latin version.
John Wesley
To the inquiry concerning the manner of rising, and the quality of the bodies that rise, the Apostle answers first by a similitude, 1Cor 15:36-42, and then plainly and directly, 1Cor 15:42-43. That which thou sowest, is not quickened into new life and verdure, except it die - Undergo a dissolution of its parts, a change analogous to death. Thus St. Paul inverts the objection; as if he had said, Death is so far from hindering life, that it necessarily goes before it.
Robert Jamieson, A. R. Fausset and David Brown
fool--with all thy boasted philosophy (Ps 14:1).
that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 1Cor 15:42, answers the question of 1Cor 15:35, "How?" and in 1Cor 15:37-41, 1Cor 15:43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (1Cor 15:37).
15:3715:37: Եւ զոր սերմանեսն, ո՛չ զնոյն մարմին որ ծնանելո՛ցն իցէ՝ սերմանես, այլ հա՛տ մերկ. եթէ ցորենո՛յ իցէ, եւ եթէ այլոց սերմանաց[3932]։ [3932] Ոմանք. Զոր ծնանելոցն։ Բազումք. Այլոց սերմանեաց. եւ ոմանք. սերմանց։
37 Եւ ինչ որ սերմանում ես, սերմանուածը այն նոյն մարմինը չէ, որ ծնուելու է, այլ՝ մի մերկ հատիկ, լինի ցորենի թէ այլ սերմերի:
37 Զայն որ կը սերմանես, ոչ թէ այն մարմինը որ պիտի բուսնի՝ կը սերմանես, հապա մերկ հատը՝ ցորենի վրայ եւ թէ՛ ուրիշ սերմի՝
Եւ զոր սերմանեսն, ոչ զնոյն մարմին որ ծնանելոցն իցէ սերմանես, այլ հատ մերկ, եթէ՛ ցորենոյ իցէ եւ եթէ՛ այլոց սերմանեաց:

15:37: Եւ զոր սերմանեսն, ո՛չ զնոյն մարմին որ ծնանելո՛ցն իցէ՝ սերմանես, այլ հա՛տ մերկ. եթէ ցորենո՛յ իցէ, եւ եթէ այլոց սերմանաց[3932]։
[3932] Ոմանք. Զոր ծնանելոցն։ Բազումք. Այլոց սերմանեաց. եւ ոմանք. սերմանց։
37 Եւ ինչ որ սերմանում ես, սերմանուածը այն նոյն մարմինը չէ, որ ծնուելու է, այլ՝ մի մերկ հատիկ, լինի ցորենի թէ այլ սերմերի:
37 Զայն որ կը սերմանես, ոչ թէ այն մարմինը որ պիտի բուսնի՝ կը սերմանես, հապա մերկ հատը՝ ցորենի վրայ եւ թէ՛ ուրիշ սերմի՝
zohrab-1805▾ eastern-1994▾ western am▾
15:3737: И когда ты сеешь, то сеешь не тело будущее, а голое зерно, какое случится, пшеничное или другое какое;
15:37  καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·
15:37. καὶ (and) ὃ (to-which) σπείρεις, (thou-whorl) οὐ (not) τὸ (to-the-one) σῶμα (to-a-body) τὸ (to-the-one) γενησόμενον ( to-shall-having-became ) σπείρεις (thou-whorl,"ἀλλὰ (other) γυμνὸν (to-stripped) κόκκον (to-a-kernel) εἰ (if) τύχοι (it-may-have-had-actuated) σίτου (of-a-grain) ἤ (or) τινος (of-a-one) τῶν (of-the-ones) λοιπῶν : ( of-remaindered )
15:37. et quod seminas non corpus quod futurum est seminas sed nudum granum ut puta tritici aut alicuius ceterorumAnd that which thou sowest, thou sowest not the body that shall be: but bare grain, as of wheat, or of some of the rest.
37. and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind;
15:37. And what you sow is not the body that will be in the future, but a bare grain, such as of wheat, or of some other grain.
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:

37: И когда ты сеешь, то сеешь не тело будущее, а голое зерно, какое случится, пшеничное или другое какое;
15:37  καὶ ὃ σπείρεις, οὐ τὸ σῶμα τὸ γενησόμενον σπείρεις ἀλλὰ γυμνὸν κόκκον εἰ τύχοι σίτου ἤ τινος τῶν λοιπῶν·
15:37. et quod seminas non corpus quod futurum est seminas sed nudum granum ut puta tritici aut alicuius ceterorum
And that which thou sowest, thou sowest not the body that shall be: but bare grain, as of wheat, or of some of the rest.
15:37. And what you sow is not the body that will be in the future, but a bare grain, such as of wheat, or of some other grain.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
37-38: Здесь - ответ на второй вопрос. Говоря о том, что посеянное семя получает новое одеяние и новое украшение, становясь, таким образом, настоящим растением, Ап. очевидно дает ответ на вопрос о судьбе умершего человеческого тела. Последнее также "голо", когда опускается в землю и разрушается в ней, но потом должно получить полноту необходимых для новой жизни органов. - Как хочет - правильнее: как восхотел (kaqwV hqelhsen). Этим Ап. указывает на закон развития, который Бог вложил при сотворении в каждое отдельное растение. Божественная воля неизменно поддерживает такой порядок, что из известного зерна возникает непременно известное растение (свое тело).
Adam Clarke: Commentary on the Bible - 1831
15:37: Thou sowest not that body that shall be - This is decomposed, and becomes the means of nourishing the whole plant, roots, stalk, leaves, ear, and full corn in the ear.
Albert Barnes: Notes on the Bible - 1834
15:37: And that which thou sowest - The seed which is sown.
Not that body that shall be - You sow one kernel which is to produce many others. They shall not be the same that is sown. They will be new kernels raised from that; of the same kind, indeed, and showing their intimate and necessary connection with that which is sown. It is implied here that the body which will be raised will not be the same in the sense that the same particles of matter shall compose it, but the same only in the sense that it will have sprung up from that; will constitute the same order, rank, species of being, and be subject to the same laws, and deserve the same course of treatment as that which died; as the grain produced is subject to the same laws, and belongs to the same rank, order, and species as that which is sown. And as the same particles of matter which are sown do not enter into that which shall be in the harvest, so it is taught that the same particles of matter which constitute the body when it dies, do not constitute the new body at the resurrection.
But bare grain - Mere grain; a mere kernel, without any husk, leaf, blade, or covering of any kind. Those are added in the process of reproduction. The design of this is to make it appear more remarkable, and to destroy the force of the objection. It was not only not the grain that should be produced, but it was without the appendages and ornaments of blade, and flower, and beard of the new grain. How could anyone tell but what it would be so in the resurrection? How could any know but what there might be appendages and ornaments there, which were not connected with the body that died?
It may chance of wheat ... - For example; or suppose it be wheat or any other grain. The apostle adduces this merely for an example; not to intimate that there is any chance about it.
John Gill
And that which thou sowest, thou sowest not that body that shall be,.... The sower, for instance, does not take a stalk of wheat in its blade, and ear, and full corn in the ear, encompassed with the husk, and sow it in the earth, which is the body or form in which it appears when it rises up again, and is come to its full growth:
but bare grain (or naked grain) it may chance of wheat, or some other grain; wheat, or any other grain, is cast into the earth naked, beat out of the husk; and that selfsame grain rises up again, clothed with additional verdure, beauty, and fruitfulness; and so the body which comes out of its mother's womb naked, and returns naked again, Job 1:21 to which the apostle seems to allude, will rise again the same body, though with additional glories and excellencies; so that if it should be asked, how is it possible that a dead body can be raised up again? the possibility of it may be seen, in the quickening and raising up of a grain of wheat, that first rots and dies; and if it be inquired with what body the dead will be raised, it may in some measure be observed in this instance, that though it will be the same body, yet with different and excelling qualities: this simile seems to have been much in use among the Jews, to illustrate this doctrine, and we have some traces of it still in their writings (o):
"Cleopatra the queen asked R. Meir, saying, I know that the dead shall live, for it is written, "they of the city shall flourish like grass of the earth", Ps 72:16 but when they rise, shall they rise naked, or shall they rise in their clothes? to which he replied, much more than wheat: for as wheat is buried, "naked", it comes forth, (or springs up,) with many clothings; and how much more the righteous, who are buried in their clothes?''
and again (p),
"says R. Eliezer, all the dead shall stand in the resurrection of the dead, and shall rise with their garments on; from whence do you learn this? from the seed of the earth, especially from wheat; for as wheat is buried "naked", and comes forth with many clothings, much more the righteous, who are buried in their clothes.''
(o) T. Bab. Sanhedrin, fol, 90. 2. (p) Pirke Eliezer, c. 33.
John Wesley
Thou sowest not the body that shall be - Produced from the seed committed to the ground, but a bare, naked grain, widely different from that which will afterward rise out of the earth.
Robert Jamieson, A. R. Fausset and David Brown
not that body that shall be--a body beautiful and no longer a "bare grain" [BENGEL]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [GROTIUS]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 1Cor 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on 1Cor 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (Jn 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Mt 19:28; Phil 3:21). Compare "planted," &c., Rom 6:5.
15:3815:38: Եւ Աստուած տա՛յ նմա մարմին՝ որպէս եւ կամի. եւ իւրաքանչիւր սերմանացն զի՛ւր մարմին[3933]։ [3933] Ոմանք. Սերմանեացն զիւր մարմինն։
38 Եւ Աստուած նրան մարմին է տալիս, ինչպէս որ կամենում է. եւ սերմերից իւրաքանչիւրին՝ իր մարմինը:
38 Ու Աստուած անոր մարմին կու տայ ինչպէս կ’ուզէ եւ ամէն մէկ սերմին իր յատուկ մարմինը։
Եւ Աստուած տայ նմա մարմին որպէս եւ կամի, եւ իւրաքանչիւր սերմանեացն` զիւր մարմին:

15:38: Եւ Աստուած տա՛յ նմա մարմին՝ որպէս եւ կամի. եւ իւրաքանչիւր սերմանացն զի՛ւր մարմին[3933]։
[3933] Ոմանք. Սերմանեացն զիւր մարմինն։
38 Եւ Աստուած նրան մարմին է տալիս, ինչպէս որ կամենում է. եւ սերմերից իւրաքանչիւրին՝ իր մարմինը:
38 Ու Աստուած անոր մարմին կու տայ ինչպէս կ’ուզէ եւ ամէն մէկ սերմին իր յատուկ մարմինը։
zohrab-1805▾ eastern-1994▾ western am▾
15:3838: но Бог дает ему тело, как хочет, и каждому семени свое тело.
15:38  ὁ δὲ θεὸς δίδωσιν αὐτῶ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα.
15:38. ὁ (the-one) δὲ (moreover) θεὸς (a-Deity) δίδωσιν (it-giveth) αὐτῷ (unto-it) σῶμα (to-a-body) καθὼς (down-as) ἠθέλησεν, (it-determined,"καὶ (and) ἑκάστῳ (unto-each) τῶν (of-the-ones) σπερμάτων (of-whorlings-to) ἴδιον (to-private-belonged) σῶμα. (to-a-body)
15:38. Deus autem dat illi corpus sicut voluit et unicuique seminum proprium corpusBut God giveth it a body as he will: and to every seed its proper body.
38. but God giveth it a body even as it pleased him, and to each seed a body of its own.
15:38. For God gives it a body according to his will, and according to each seed’s proper body.
But God giveth it a body as it hath pleased him, and to every seed his own body:

38: но Бог дает ему тело, как хочет, и каждому семени свое тело.
15:38  ὁ δὲ θεὸς δίδωσιν αὐτῶ σῶμα καθὼς ἠθέλησεν, καὶ ἑκάστῳ τῶν σπερμάτων ἴδιον σῶμα.
15:38. Deus autem dat illi corpus sicut voluit et unicuique seminum proprium corpus
But God giveth it a body as he will: and to every seed its proper body.
15:38. For God gives it a body according to his will, and according to each seed’s proper body.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:38: But God giveth it a body - And is there any other way of accounting for it but by the miraculous working of God's power? For out of that one bare grain is produced a system of roots, a tall and vigorous stalk, with all its appendages of leaves, etc., besides the full corn in the ear; the whole making several hundred times the quantum of what was originally deposited. There are no proofs that what some call nature can effect this: it will ever be a philosophical as well as a Scriptural truth, that God giveth it a body as it pleaseth him; and so doth he manage the whole of the work, that every seed shall have its own body: that the wheat germ shall never produce barley; nor the rye, oats. See the note on Gen 1:12.
Albert Barnes: Notes on the Bible - 1834
15:38: But God giveth it a body ... - God gives to the seed sown its own proper body, formation, and growth. The word body here, as applied to grain, seems to mean the whole system, or arrangement of roots, stalks, leaves, flowers, and kernels that start out of the seed that is sown The meaning is, that such a form is produced from the seed sown as God pleases. Paul here traces the result to God, to show that there is no chance, and that it did not depend on the nature of things, but was dependent on the wise arrangement of God. There was nothing in the decaying kernel itself that would produce this result; but God chose that it should be so. There is nothing in the decaying body of the dead which in itself should lead to the resurrection; but God chose it should be so.
As it hath pleased him - As he chose. It is by his arrangement and agency. Though it is by regular laws, yet it is as God pleases. He acts according to his own pleasure, in the formation of each root, and stalk, and kernel of grain. It is, probably, here intimated that God would give to each one of the dead at the resurrection such a body as he should choose, though it will be, doubtless, in accordance with general laws.
And to every seed his own body - That which appropriately belongs to it; which it is suited to produce; which is of the same kind. He does not cause a stalk of rye to grow from a kernel of wheat; nor of maize from barley; nor of hemp from lenthes. He has fixed proper laws, and he takes care that they shall be observed. So it will be in the resurrection. Everyone shall have his own, that is, his proper body - a body which shall belong to him, and be suited to him. The wicked shall not rise with the body of the just, or with a body adapted to heaven; nor shall the saint rise with a body adapted to perdition. There shall be a fitness or appropriateness in the new body to the character of him who is raised. The argument here is designed to meet the inquiry how should the body be raised, and it is that there is nothing more remarkable and impossible in the doctrine of the resurrection, than in the fact constantly before us, that grain that seems to rot sends up a shoot or stalk, and is reproduced in a wonderful and beautiful manner. In a manner similar to this, the body will be raised; and the illustration of Paul meets all the difficulties about the fact of the resurrection. It cannot be shown that one is more difficult than the other; and as the facts of vegetation are constantly passing before our eyes, we ought not to deem it strange if similar facts shall take place hereafter in regard to the resurrection of the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:38: Co1 3:7; Gen 1:11, Gen 1:12; Psa 104:14; Isa 61:11; Mar 4:26-29
Geneva 1599
(22) But God giveth it a body as it hath pleased him, and to every seed his own body.
(22) We see a diversity both in one and the self same thing which has now one form and then another, and yet keeps its own type: as it is evident in a grain which is sown bare, but springs up far after another sort: and also in different types of one self same sort, as among beasts: and also among things of different sorts, as the heavenly bodies and the earthly bodies; which also differ very much one from another. Therefore there is no reason why we should reject either the resurrection of the bodies, or the changing of them into a better state, as a thing impossible, or strange.
John Gill
But God giveth it a body, as it hath pleased him,.... It is not the husbandman, nor the sun, nor the rain, that give the grain of wheat, or any other, its verdure and beauty, the form in which it springs up, its stalk, blade, and ear, but God by his own power, and of his sovereign will and pleasure; and he does not create this new form, but gives it; and does not barely give it, but gives the body to it: to the selfsame grain, and not another: so the resurrection of the dead is God's work; it is an instance of his power, and of his sovereign will; and is to his people a branch of that eternal life, which is his pure gift through Jesus Christ; all that glory in which the body will arise springs from his free grace, and is bestowed upon the selfsame body, which was carried about here, and laid in the grave: and to every
seed its own body; which is suitable and natural to it, according to its kind; see Gen 1:11 as cummin to cummin, anise to anise, wheat to wheat, barley to barley, and not on the contrary; showing, that it is the same body that is raised that dies, though it is in a more glorious, and with more excellent qualities; which is manifest from express passages of Scripture; see Job 19:26 from the signification of the word resurrection, which is a raising up of that which is fallen and if the same body that falls by death is not raised, but another is given, it will not be a resurrection, but a creation: and also from the figurative phrases by which it is expressed, as here by the quickening of seed cast into the earth, and elsewhere by awaking out of sleep; now as it is the same seed that is sown that springs up again, and the same body that sleeps that awaked out of it, so it is the same body that is interred in the earth, and falls asleep by death, that will be quickened and awaked at the resurrection: and it is clear from the places from whence the dead will be raised, the repositories of them, as death and hell, or the grave, and the sea; for none but the same bodies that are laid in the grave, or cast into the sea, can be said to come forth out of them, or be delivered up; by them: and from the subject of the resurrection, the bodies of men, their vile and mortal bodies, which can be no other than their present ones; and from the end of the resurrection, which is that some may come to life, and others to damnation; and from the justice of God, which requires that the same bodies Christ has purchased, find who have served and suffered for him, should be glorified; and the same that have done evil against him, and abused themselves and his people, be punished: this might be argued from the translations of Enoch and Elijah in their bodies to heaven, in which they were on earth; and from the resurrection of the bodies of the saints at Christ's resurrection, and the change that will be on the bodies of living saints at the coming of Christ; for it is not reasonable to suppose, that some of the saints shall have their own bodies, and others none at all, or not the same they lived in here: this may be further confirmed, from the resurrection of Christ's body, which was the same he had before; it was not changed into a spirit, but consisted of flesh and bones, as it had done; and had on it the very print of the nails, and spear in his hands, feet, and side; and to this the bodies of the saints are to be fashioned: add to all this, if it is not a resurrection of the same body, but new ones are created, to which the soul will be united, it will not be a resurrection, but a transmigration of souls into other bodies; but as every seed has its own body, so will every soul have its own body, though greatly different as to its qualities, and much improved for the better, as in seed sown: and this is the sense of the ancient Jews (q),
"says R. Chijah, , "that that selfsame body that was shall rise", is clear from what is written, thy dead men shall live, Is 26:19 and it is not written, shall be created; from whence it is evident that they shall not be created, but shall be quickened:''
and again (r),
"in the time to come, the holy blessed God will quicken the dead, and raise them "out of their own dust", that they may not be a building of dust, as they were at first, when they were created out of dust itself, a thing which is not stable, according to Gen 2:7 and at that time they shall be raised out of the dust, out of that building, and shall stand in a stable building, that they may have stability, or duration.''
So on those words, "I kill and I make alive, I wound and I heal", Deut 32:39 they observe (s), that
"as wounding and healing are "in one", (and the same body,) so death and life are "in one and" the same.''
(q) Zohar in Exod. fol. 12. 3. (r) Midrash Hannealam in Zohar in Gen. fol. 81. 1. (s) T. Bab. Sanhedrin, fol. 91. 2.
John Wesley
But God - Not thou, O man, not the grain itself, giveth it a body as it hath pleased him, from the time he distinguished the various Species of beings; and to each of the seeds, not only of the fruits, but animals also, (to which the Apostle rises in the following verse,) its own body; not only peculiar to that species, but proper to that individual, and arising out of the substance of that very grain.
Robert Jamieson, A. R. Fausset and David Brown
as it hath pleased him--at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (Gen 1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown.
15:3915:39: Ո՛չ ամենայն մարմին՝ նոյն մարմին է. այլ՝ ա՛յլ մարմին է մարդկան, եւ ա՛յլ մարմին անասնոց, այլ մարմին թռչնոց՝ եւ ա՛յլ մարմին ձկանց[3934]։ [3934] Ոմանք. Ամենայն մարմին որպէս զնոյն մարմին է... Մարմին ձկանցն. կամ՝ ձկան։
39 Ամէն մարմին նոյն մարմինը չէ. այլ է մարմինը մարդկանց եւ այլ է մարմինը անասունների, այլ է մարմինը թռչունների եւ այլ է մարմինը ձկների:
39 Ամէն մարմին մէկ մարմին չէ. հապա մարդոց մարմինը ուրիշ է ու անասուններուն մարմինը՝ ուրիշ, ձուկերունն ալ՝ ուրիշ եւ թռչուններունը՝ ուրիշ։
Ոչ ամենայն մարմին նոյն մարմին է, այլ` այլ մարմին է մարդկան եւ այլ մարմին անասնոց, այլ մարմին թռչնոց եւ այլ մարմին ձկանց:

15:39: Ո՛չ ամենայն մարմին՝ նոյն մարմին է. այլ՝ ա՛յլ մարմին է մարդկան, եւ ա՛յլ մարմին անասնոց, այլ մարմին թռչնոց՝ եւ ա՛յլ մարմին ձկանց[3934]։
[3934] Ոմանք. Ամենայն մարմին որպէս զնոյն մարմին է... Մարմին ձկանցն. կամ՝ ձկան։
39 Ամէն մարմին նոյն մարմինը չէ. այլ է մարմինը մարդկանց եւ այլ է մարմինը անասունների, այլ է մարմինը թռչունների եւ այլ է մարմինը ձկների:
39 Ամէն մարմին մէկ մարմին չէ. հապա մարդոց մարմինը ուրիշ է ու անասուններուն մարմինը՝ ուրիշ, ձուկերունն ալ՝ ուրիշ եւ թռչուններունը՝ ուրիշ։
zohrab-1805▾ eastern-1994▾ western am▾
15:3939: Не всякая плоть такая же плоть; но иная плоть у человеков, иная плоть у скотов, иная у рыб, иная у птиц.
15:39  οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων.
15:39. οὐ (Not) πᾶσα (all) σὰρξ (a-flesh) ἡ (the-one) αὐτὴ (it) σάρξ, (a-flesh,"ἀλλὰ (other) ἄλλη (other) μὲν (indeed) ἀνθρώπων, (of-mankinds,"ἄλλη (other) δὲ (moreover) σὰρξ (a-flesh) κτηνῶν, (of-animals,"ἄλλη (other) δὲ (moreover) σὰρξ (a-flesh) πτηνῶν , ( of-flyed ,"ἄλλη (other) δὲ (moreover) ἰχθύων. (of-fishes)
15:39. non omnis caro eadem caro sed alia hominum alia pecorum alia caro volucrum alia autem pisciumAll flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes.
39. All flesh is not the same flesh: but there is one of men, and another flesh of beasts, and another flesh of birds, and another of fishes.
15:39. Not all flesh is the same flesh. But one is indeed of men, another truly is of beasts, another is of birds, and another is of fish.
All flesh [is] not the same flesh: but [there is] one [kind of] flesh of men, another flesh of beasts, another of fishes, [and] another of birds:

39: Не всякая плоть такая же плоть; но иная плоть у человеков, иная плоть у скотов, иная у рыб, иная у птиц.
15:39  οὐ πᾶσα σὰρξ ἡ αὐτὴ σάρξ, ἀλλὰ ἄλλη μὲν ἀνθρώπων, ἄλλη δὲ σὰρξ κτηνῶν, ἄλλη δὲ σὰρξ πτηνῶν, ἄλλη δὲ ἰχθύων.
15:39. non omnis caro eadem caro sed alia hominum alia pecorum alia caro volucrum alia autem piscium
All flesh is not the same flesh: but one is the flesh of men, another of beasts, other of birds, another of fishes.
15:39. Not all flesh is the same flesh. But one is indeed of men, another truly is of beasts, another is of birds, and another is of fish.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
39-41: Так как сомневавшиеся в воскресении мертвых, очевидно, полагали, что невозможно появиться какому-нибудь новому телу, отличному от настоящего, то Ап. считает нужным обратить внимание читателей на бесконечное разнообразие организмов, из которых состоит и настоящий видимый мир. - Не всякая плоть. - Слово плоть здесь обозначает субстанцию, а не только внешнюю форму организма. (В ст. 39-м Ап. перечисляет четыре рода существ земных, а далее он говорит о телах небесных). - Есть тела небесные... эти тела (звезды) отличаются от земных как по субстанции, так и по блеску. - Слава(doxa) = блеск, сияние. Земные существа имеют также свой блеск, который у цветов состоит в их разных колерах, у животных - в силе или ловкости, у человека - в благородном выражении лица. - Указывая на разнообразную силу сияния у небесных сил Ап. этим самым внушает читателям, что они не должны сомневаться в полноте могущества Божия. "Бог - хочет сказать Ап. - имеет достаточно силы для того, чтобы дать человеку новое, лучшее тело". Но косвенно Ап. здесь дает мысль и о том, что тела воскресших будут различны по достоинству (Иоанн Злат., Амвросий).
Adam Clarke: Commentary on the Bible - 1831
15:39: All flesh is not the same flesh - Though the organization of all animals is, in its general principles, the same, yet there are no two different kinds of animals that have flesh of the same flavour, whether the animal be beast, fowl, or fish. And this is precisely the same with vegetables.
In opposition to this general assertion of St. Paul, there are certain people who tell us that fish is not flesh; and while their religion prohibits, at one time of the year, the flesh of quadrupeds and fowls, it allows them to eat fish, fondly supposing that fish is not flesh: they might as well tell us that a lily is not a vegetable, because it is not a cabbage. There is a Jewish canon pronounced by Schoettgen which my readers may not be displeased to find inserted here: Nedarim, fol. 40: הנודר מן הבשר יהא אסור בבור רגים והגים He who is bound by a vow to abstain from flesh, is bound to abstain from the flesh of fish and of locusts. From this it appears that they acknowledged that there was one flesh of beasts and another of fishes, and that he was religiously bound to abstain from the one, who was bound to abstain from the other.
Albert Barnes: Notes on the Bible - 1834
15:39: All flesh is not the same flesh - This verse and the following are designed to answer the question Co1 15:35, "with what bodies do they come?" And the argument here is, that there are many kinds of bodies; that all are not alike; that while they are bodies, yet they partake of different qualities, forms, and properties; and that, therefore, it is not absurd to suppose that God may transform the human body into a different form, and cause it to be raised up with somewhat different properties in the future world. Why, the argument is, why should it be regarded as impossible? Why is it to be held that the human body may not undergo a transformation, or that it will be absurd to suppose that it may be different in some respects from what it is now? Is it not a matter of fact that there is a great variety of bodies even on the earth? The word flesh here is used to denote body, as it often is. Co1 5:5; Co2 4:11; Co2 7:1; Phi 1:22, Phi 1:24; Col 2:5; Pe1 4:6.
The idea here is, that although all the bodies of animals may be composed essentially of the same elements, yet God has produced a wonderful variety in their organization, strength, beauty, color, and places of abode, as the air, earth, and water. It is not necessary, therefore, to suppose that the body that shall be raised shall be precisely like that which we have here. It is certainly possible that there may be as great a difference between that and our present body, as between the most perfect form of the human frame here and the lowest repthe. It would still be a body, and there would be no absurdity in the transformation. The body of the worm; the chrysalis, and the butterfly is the same. It is the same animal still. Yet how different the gaudy and frivilous butterfly from the creeping and offensive caterpillar! So there may be a similar change in the body of the believer, and yet be still the same. Of a sceptic on this subject we would ask, whether, if there had been a Revelation of the changes which a caterpillar might undergo before it became a butterfly - a new species of existence adapted to a new element, requiring new food, and associated with new and other beings - if he had never seen such a transformation, would it not be attended with all the difficulty which now encompasses the doctrine of the resurrection? The sceptic would no more have believed it on the authority of Revelation than he will believe the doctrine of the resurrection of the dead. And no infidel can prove that the one is attended with any more difficulty or absurdity than the other.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:39: Gen 1:20-26
John Gill
All flesh is not the same flesh,.... Or "equal", as the Syriac version renders it; though all flesh is flesh, as to the nature and substance of it; agrees in its original, being by generation; and is supported by food, and is alike frail and mortal; all flesh is grass, rises out of it, or is maintained by it, or withers like that, yet not of equal worth, value, and excellency: "but" there is "one" kind "of flesh of men"; which is superior to, and more excellent than any other; being animated by a rational soul, and is set in the first place; so we read of , "the flesh of man", for mankind, Job 12:10 see Ex 30:32.
Another flesh of beasts; as sheep and oxen, and other beasts of the field;
another of fishes: which may be observed against the Papists, who distinguish between flesh and fish, as if there was no flesh of fishes; and on their fast days prohibit flesh, but allow the eating of fish; thus flesh is attributed to fishes, as here, in Lev 11:11 upon which text Aben Ezra observes, lo, fish is called flesh; but as our doctors say, according to the custom of those times; and so it is by the Jews, who say (t),
"all flesh is forbidden to boil in milk, , "except the flesh of fishes", and locusts; and it is forbidden to set it on a table along with cheese, except "the flesh of fishes", and locusts:''
and another of birds; the fowls of the air. This is another similitude, illustrating the resurrection of the dead; and is not designed to point out the difference between the raised bodies of the righteous, and the wicked; as if the former were signified by the flesh of men, and the other by the flesh of beasts, fishes, and birds; nor among the wicked themselves, with whom there will be degrees of punishment; nor among the saints, as if the flesh of one should differ from that of another. The intent of this simile is only to show, that the resurrection of the dead will be in real flesh, in their own flesh, in the selfsame flesh, as to substance, with which they were clothed when on earth; but that it will, as to its qualities, be different from it, as one sort of flesh is now from another; and that if God can, as he does, make different sorts of flesh, and yet all for kind are flesh, there is no difficulty in conceiving, that God is able to raise the dead in their own flesh, and yet different from what it now is; being free from all weakness, frailty, corruption, and mortality.
(t) Misn. Cholin, c. 8. sect. 1.
John Wesley
All flesh - As if he had said, Even earthy bodies differ from earthy, and heavenly bodies from heavenly. What wonder then, if heavenly bodies differ from earthy? or the bodies which rise from those that lay in the grave?
Robert Jamieson, A. R. Fausset and David Brown
Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
flesh--animal organism [DE WETTE]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [ESTIUS]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Lk 24:39; Jn 20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (Phil 3:21) and liable to corruption. But 1Cor 15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God."
not the same--not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity.
beasts--quadrupeds.
another of fishes . . . another of birds--Most of the oldest manuscripts read thus, "another FLESH of birds . . . another of fishes": the order of nature.
15:4015:40: Եւ մարմինք երկնաւորք, եւ մարմինք երկրաւո՛րք. այլ՝ ա՛յլ փառք երկնաւորաց են, եւ ա՛յլ փառք երկրաւորաց[3935]։ [3935] Առ ոմանս պակասի. Այլ այլ փառք։ Առ Ոսկանայ պակասի. Երկնաւորաց են։
40 Կան նաեւ երկնաւոր մարմիններ եւ երկրաւոր մարմիններ. բայց այլ է փառքը երկնաւորների եւ այլ է փառքը երկրաւորների,
40 Երկնաւոր մարմիններ ալ կան, երկրաւոր մարմիններ ալ, բայց երկնաւորներուն փառքը ուրիշ է ու երկրաւորներունը՝ ուրիշ։
Ե՛ւ մարմինք երկնաւորք, ե՛ւ մարմինք երկրաւորք. այլ` այլ փառք երկնաւորաց են, եւ այլ փառք` երկրաւորաց:

15:40: Եւ մարմինք երկնաւորք, եւ մարմինք երկրաւո՛րք. այլ՝ ա՛յլ փառք երկնաւորաց են, եւ ա՛յլ փառք երկրաւորաց[3935]։
[3935] Առ ոմանս պակասի. Այլ այլ փառք։ Առ Ոսկանայ պակասի. Երկնաւորաց են։
40 Կան նաեւ երկնաւոր մարմիններ եւ երկրաւոր մարմիններ. բայց այլ է փառքը երկնաւորների եւ այլ է փառքը երկրաւորների,
40 Երկնաւոր մարմիններ ալ կան, երկրաւոր մարմիններ ալ, բայց երկնաւորներուն փառքը ուրիշ է ու երկրաւորներունը՝ ուրիշ։
zohrab-1805▾ eastern-1994▾ western am▾
15:4040: Есть тела небесные и тела земные; но иная слава небесных, иная земных.
15:40  καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.
15:40. καὶ (And) σώματα (bodies) ἐπουράνια , ( upon-sky-belonged ) καὶ (and) σώματα (bodies) ἐπίγεια : ( upon-soil-belonged ) ἀλλὰ (other) ἑτέρα (different) μὲν (indeed) ἡ (the-one) τῶν (of-the-ones) ἐπουρανίων ( of-upon-sky-belonged ) δόξα, (a-recognition,"ἑτέρα (different) δὲ (moreover) ἡ (the-one) τῶν (of-the-ones) ἐπιγείων . ( of-upon-soil-belonged )
15:40. et corpora caelestia et corpora terrestria sed alia quidem caelestium gloria alia autem terrestriumAnd there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial.
40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the of the terrestrial is another.
15:40. Also, there are heavenly bodies and earthly bodies. But while the one, certainly, has the glory of heaven, the other has the glory of earth.
also celestial bodies, and bodies terrestrial: but the glory of the celestial [is] one, and the [glory] of the terrestrial [is] another:

40: Есть тела небесные и тела земные; но иная слава небесных, иная земных.
15:40  καὶ σώματα ἐπουράνια, καὶ σώματα ἐπίγεια· ἀλλὰ ἑτέρα μὲν ἡ τῶν ἐπουρανίων δόξα, ἑτέρα δὲ ἡ τῶν ἐπιγείων.
15:40. et corpora caelestia et corpora terrestria sed alia quidem caelestium gloria alia autem terrestrium
And there are bodies celestial and bodies terrestrial: but, one is the glory of the celestial, and another of the terrestrial.
15:40. Also, there are heavenly bodies and earthly bodies. But while the one, certainly, has the glory of heaven, the other has the glory of earth.
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Adam Clarke: Commentary on the Bible - 1831
15:40: There are also celestial bodies, and bodies terrestrial - The apostle certainly does not speak of celestial and terrestrial bodies in the sense in which we use those terms: we invariably mean by the former the sun, moon, planets, and stars; by the latter, masses of inanimate matter. But the apostle speaks of human beings, some of which were clothed with celestial, others with terrestrial bodies. It is very likely, therefore, that he means by the celestial bodies such as those refined human bodies with which Enoch, Elijah, and Christ himself, appear in the realms of glory: to which we may add the bodies of those saints which arose after our Lord's resurrection; and, after having appeared to many, doubtless were taken up to paradise. By terrestrial bodies we may understand those in which the saints now live.
But the glory of the celestial is one - The glory - the excellence, beauty, and perfection. Even the present frail human body possesses an indescribable degree of contrivance, art, economy, order, beauty, and excellence; but the celestial body, that in which Christ now appears, and according to which ours shall be raised, (Phi 3:21), will exceed the excellence of this beyond all comparison. A glory or splendor will belong to that which does not belong to this: here there is a glory of excellence; there, there will be a glory of light and effulgence; for the bodies of the saints shall shine like the sun in the kingdom of their Father. See Mat 13:43.
Albert Barnes: Notes on the Bible - 1834
15:40: There are also celestial bodies - The planets; the stars; the host of heaven; see Co1 15:41.
And bodies terrestrial - On earth; earthly. He refers here to the bodies of human beings, beasts, birds, etc.; perhaps, also, of trees and vegetables. The sense is, "There is a great variety of bodies. Look upon the heavens, and see the splendor of the sun, the moon, and the stars. And then look upon the earth, and see the bodies there - the bodies of people, and brutes, and insects. You see here two entire classes of bodies. You see how they differ. Can it be deemed strange if there should be a difference between our bodies when on earth and when in heaven? Do we not, in fact, see a vast difference between what strikes our eye here on earth and in the sky? And why should we deem it strange that between bodies adapted to live here and bodies adapted to live in heaven, there should be a difference, like that which is seen between the objects which appear on earth and those which appear in the sky?" The argument is a popular one; but it is striking, and meets the object which he has in view.
The glory of the celestial is one - The splendor, beauty, dignity, magnificence of the heavenly bodies differs much from those on earth. That is one thing; the beauty of earthly objects is another and a different thing. Beautiful as may be the human frame; beautiful as may be the plumage of birds; beautiful as may be the flower, the fossil, the mineral, the topaz, or the diamond; yet they differ from the heavenly bodies, and are not to be compared with them. Why should we deem it strange that there may be a similar difference between the body as adapted to its residence here and as adapted to its residence in heaven?
John Gill
There are also celestial bodies,.... Or bodies in the heavens, as the sun, moon, and stars:
and bodies terrestrial; or bodies on earth, animate and inanimate, men, beasts, trees, minerals, &c.
But the glory of the celestial is one, and the glory of the terrestrial is another: though both sorts are bodies, yet their qualities differ, and there is a greater glory in the one than in the other. This is another similitude, serving to help our ideas of this doctrine of the resurrection of the body; that though it is the same in substance, yet different in qualities; and does not design any difference between the bodies of good men and bad men, elect and reprobate; as if the one were intended by the celestial bodies, and the other by the terrestrial; and much less degrees of glory in the saints themselves, who, imagine them in as low a form as can be, can never be compared to terrestrial ones; but it shows the difference there will be between the raised bodies and the present ones; which will be as great as that which now is between celestial and terrestrial bodies.
John Wesley
There are also heavenly bodies - As the sun, moon, and stars; and there are earthy - as vegetables and animals. But the brightest lustre which the latter can have is widely different from that of the former.
Robert Jamieson, A. R. Fausset and David Brown
celestial bodies--not the sun, moon, and stars, which are first introduced in 1Cor 15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures.
the glory of the celestial-- (Lk 9:26).
glory of . . . terrestrial-- (Mt 6:28-29; 1Pet 1:24).
15:4115:41: Այլ փառք արեգական, եւ ա՛յլ փառք լուսնի, այլ փառք աստեղաց, եւ աստղ քան զաստղ առաւե՛լ է փառօք[3936]։ [3936] Ոմանք. Արեգական են։ Ոմանք. Եւ այլ փառք աստե՛՛։
41 այլ է փառքը արեգակի, այլ է փառքը լուսնի եւ այլ է փառքը աստղերի. եւ մի աստղ փառքով առաւել է, քան մի ուրիշ աստղ:
41 Արեւուն փառքը ուրիշ է ու լուսնին փառքը՝ ուրիշ եւ աստղերուն փառքը՝ ուրիշ ու մէկ աստղը միւս աստղէն տարբեր է փառքով։
Այլ փառք արեգական եւ այլ փառք լուսնի, եւ այլ փառք աստեղաց. եւ աստղ քան զաստղ առաւել է փառօք:

15:41: Այլ փառք արեգական, եւ ա՛յլ փառք լուսնի, այլ փառք աստեղաց, եւ աստղ քան զաստղ առաւե՛լ է փառօք[3936]։
[3936] Ոմանք. Արեգական են։ Ոմանք. Եւ այլ փառք աստե՛՛։
41 այլ է փառքը արեգակի, այլ է փառքը լուսնի եւ այլ է փառքը աստղերի. եւ մի աստղ փառքով առաւել է, քան մի ուրիշ աստղ:
41 Արեւուն փառքը ուրիշ է ու լուսնին փառքը՝ ուրիշ եւ աստղերուն փառքը՝ ուրիշ ու մէկ աստղը միւս աստղէն տարբեր է փառքով։
zohrab-1805▾ eastern-1994▾ western am▾
15:4141: Иная слава солнца, иная слава луны, иная звезд; и звезда от звезды разнится в славе.
15:41  ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων· ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
15:41. ἄλλη (Other) δόξα (a-recognition) ἡλίου, (of-a-sun,"καὶ (and) ἄλλη (other) δόξα (a-recognition) σελήνης, (of-a-moon,"καὶ (and) ἄλλη (other) δόξα (a-recognition) ἀστέρων, (of-stars,"ἀστὴρ (a-star) γὰρ (therefore) ἀστέρος (of-a-star) διαφέρει (it-beareth-through) ἐν (in) δόξῃ. (unto-a-recognition)
15:41. alia claritas solis alia claritas lunae et alia claritas stellarum stella enim ab stella differt in claritateOne is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.
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.
15:41. One has the brightness of the sun, another the brightness of the moon, and another the brightness of the stars. For even star differs from star in brightness.
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:

41: Иная слава солнца, иная слава луны, иная звезд; и звезда от звезды разнится в славе.
15:41  ἄλλη δόξα ἡλίου, καὶ ἄλλη δόξα σελήνης, καὶ ἄλλη δόξα ἀστέρων· ἀστὴρ γὰρ ἀστέρος διαφέρει ἐν δόξῃ.
15:41. alia claritas solis alia claritas lunae et alia claritas stellarum stella enim ab stella differt in claritate
One is the glory of the sun, another the glory of the moon, and another the glory of the stars. For star differeth from star in glory.
15:41. One has the brightness of the sun, another the brightness of the moon, and another the brightness of the stars. For even star differs from star in brightness.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:41: There is one glory of the sun - As if he had said: This may be illustrated by the present appearance of the celestial bodies which belong to our system. The sun has a greater degree of splendor than the moon; the moon than the planets; and the planets than the stars. And even in the fixed stars, one has a greater degree of splendor than another, which may proceed either from their different magnitudes, or from the comparative proximity of some of them to our earth; but from which of these causes, or from what other cause unknown, we cannot tell, as it is impossible to ascertain the distance of any of the fixed stars; even the nearest of them being too remote to afford any sensible parallax, without which their distances cannot be measured. See the concluding observations, (Co1 15:58 (note), points 1-8)
Albert Barnes: Notes on the Bible - 1834
15:41: There is one glory of the sun ... - The sun has one degree of splendor, and the moon another, and so also the stars. They differ from each other in magnitude, in brightness, in beauty. The idea in this verse differs from that in the former. In that Co1 15:40 Paul says, that there was a difference between the different classes of bodies; between those in heaven and those on earth. He here says, that in the former class, in the heavenly bodies themselves, there was a difference. They not only differed from those on earth, but they differed from each other. The sun was more splendid than the moon, and one star more beautiful than another. The idea here is, therefore, not only that the bodies of the saints in heaven shall differ from those on earth, but that they shall differ among themselves, in a sense somewhat like the difference of the splendor of the sun, the moon, and the different stars. Though all shall be unlike what they were on earth, and all shall be glorious, yet there may be a difference in that splendor and glory. The argument is, since we see so great differences in fact in the works of God, why should we doubt that he is able to make the human body different from what it is now, and to endow it with immortal and eternal perfection?
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:41: Gen 1:14; Deu 4:19; Job 31:26; Psa 8:3, Psa 19:4-6, Psa 148:3-5; Isa 24:23
John Gill
There is one glory of the sun,.... Which is the greater light, the fountain of light, and whose glory exceeds that of the other heavenly bodies:
and another glory of the moon; which is the lesser light, and receives its light from the sun, and consequently its glory is inferior:
and another glory of the stars; which though very bright and sparkling, and are innumerable, have a lesser glory, at least to our appearance, than the sun and moon: the Jews have a notion (u), that
"all the stars and the orbs are endued with a soul, and with knowledge, and understanding; and that they live, and stand, and know him that said, and the world was; and everyone of them, "according to his greatness", , "and according to his dignity", praise and glorify their Creator, as the angels; and as they know God, so they know themselves, and the angels that are above them; for the knowledge of the stars and the orbs is lesser than the knowledge of angels, and greater than the knowledge of men:''
for one star differeth from another star in glory; all which is to be understood, not as if the glory of the sun meant the glory of Christ, the sun of righteousness, who excels in glory, even in his human nature; and the glory of the moon, the glory of the church, who receives her's from Christ; and the glory of the stars; the glory of particular saints; and as if there will be, in the resurrection state, degrees of glory among them: for what peculiar glory can be thought to be upon the body of one, that is not upon another, when the righteous shall shine forth as the sun, in the kingdom of their Father? and admitting there was any truth in this, it is not the truth of this text; the only design of which, as the above, is to show, that as not only celestial and terrestrial bodies differ from each other, but even heavenly ones, so at the resurrection, the bodies of the saints then will differ in glory from their present ones; though these are now the members of Christ, are presented to God an holy sacrifice, and are washed with pure water.
(u) Maimon. Iesode Hatorah, c. 3. sect. 11.
John Wesley
Yea, and the heavenly bodies themselves differ from each other.
Robert Jamieson, A. R. Fausset and David Brown
one glory of . . . sun . . . another . . . of . . . moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Compare the same simile, appropriate especially in the clear Eastern skies (Dan 12:3; Mt 13:43). Also that of seed in the same parable (Mt 13:24; Gal 6:7-8).
15:4215:42: Նոյնպէս եւ յարութիւն մեռելոց. սերմանի ապականութեամբ՝ եւ յառնէ առանց ապականութեա՛ն[3937]. [3937] Ոմանք. Նոյնպէս եւ ՚ի յարութիւն մե՛՛։
42 Այսպէս է նաեւ մեռելների յարութիւնը. սերմանւում է ապականութեամբ եւ յարութիւն է առնում առանց ապականութեան.
42 Այսպէս մեռելներուն յարութիւնն ալ։ Մարմինը ապականութիւնով կը սերմանուի ու անապականութիւնով յարութիւն կ’առնէ.
Նոյնպէս եւ յարութիւն մեռելոց. սերմանի ապականութեամբ եւ յառնէ առանց ապականութեան:

15:42: Նոյնպէս եւ յարութիւն մեռելոց. սերմանի ապականութեամբ՝ եւ յառնէ առանց ապականութեա՛ն[3937].
[3937] Ոմանք. Նոյնպէս եւ ՚ի յարութիւն մե՛՛։
42 Այսպէս է նաեւ մեռելների յարութիւնը. սերմանւում է ապականութեամբ եւ յարութիւն է առնում առանց ապականութեան.
42 Այսպէս մեռելներուն յարութիւնն ալ։ Մարմինը ապականութիւնով կը սերմանուի ու անապականութիւնով յարութիւն կ’առնէ.
zohrab-1805▾ eastern-1994▾ western am▾
15:4242: Так и при воскресении мертвых: сеется в тлении, восстает в нетлении;
15:42  οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ·
15:42. οὕτως (Unto-the-one-this) καὶ (and) ἡ (the-one) ἀνάστασις (a-standing-up) τῶν (of-the-ones) νεκρῶν . ( of-en-deaded ) σπείρεται (It-be-whorled) ἐν (in) φθορᾷ, (unto-a-degrading,"ἐγείρεται (it-be-roused) ἐν (in) ἀφθαρσίᾳ: (unto-an-un-degrading-unto)
15:42. sic et resurrectio mortuorum seminatur in corruptione surgit in incorruptioneSo also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption.
42. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption:
15:42. So it is also with the resurrection of the dead. What is sown in corruption shall rise to incorruption.
So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption:

42: Так и при воскресении мертвых: сеется в тлении, восстает в нетлении;
15:42  οὕτως καὶ ἡ ἀνάστασις τῶν νεκρῶν. σπείρεται ἐν φθορᾷ, ἐγείρεται ἐν ἀφθαρσίᾳ·
15:42. sic et resurrectio mortuorum seminatur in corruptione surgit in incorruptione
So also is the resurrection of the dead. It is sown in corruption: it shall rise in incorruption.
15:42. So it is also with the resurrection of the dead. What is sown in corruption shall rise to incorruption.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
42-43: Эти стихи содержат ответ на второй вопрос 35-го стиха: "в каком теле придут?". Ответ Ап. дает такой: в теле, которое вовсе не есть восстановленное нынешнее тело, а имеет совсем иные свойства, чем ваше тело. - Сеется. Три раза употреблен здесь этот глагол и каждый раз, несомненно, имеет особенное значение. - Сеется в тлении - это указывает на погребение тела. - Сеется в уничтожении - это выражение обнимает собою всякие бедствия жизни, подготовляющие разрушение тела. - Сеется в немощи - это обозначение беспомощности новорожденного младенца. - Нетление, слава и сила - противоположности тлению, уничтожению и немощи. Первый термин обозначает будущее тело как свободное от болезней, истощения и смерти, второй - как свободное от обычных слабостей нынешнего тела и издающее из себя сияние совершенной жизни, третий - как снабженное полнотою сил.
Adam Clarke: Commentary on the Bible - 1831
15:42: So also is the resurrection of the dead - That is, the bodies of the dead, though all immortal, shall possess different degrees of splendor and glory, according to the state of holiness in which their respective souls were found. The rabbins have some crude notions concerning different degrees of glory, which the righteous shall possess in the kingdom of heaven. They make out seven degrees: -
"The first of which is possessed by צדיקים tsaddikim, the just, who observe the covenant of the holy, blessed God, and subjugate all evil affections."
"The second is possessed by those who are ישרים yesharim, the upright; whose delight it is to walk in the ways of God and please him."
"The third is for תמימים temimim, the perfect: those who, with integrity, walk in the ways of God, and do not curiously pry into his dispensations."
"The fourth is for קדושים kedoshim, the holy ones; those who are the excellent of the earth, in whom is all God's delight." Psa 16:3.
"The fifth is for בעלי תשובה baaley teshubah, the chief of the penitents; who have broken through the brazen doors, and returned to the Lord."
"The sixth is for תינוקות של בית רבן rof si ht tinukoth shel beith raban, the scholars and tender ones; who have not transgressed."
"The seventh is for חסידים chasidim, the godly: and this is the innermost of all the departments." These seven degrees require a comment by themselves.
There is a saying among the rabbins very like that of the apostle in this and the preceding verse Siphri, in Yalcut Simeoni, page 2, fol. 10: "The faces of the righteous shall be, in the world to come, like suns, moons, the heaven, stars, lightnings: and like the lilies and candlesticks of the temple."
It is sown in corruption - The body is buried in a state of degradation, decay, and corruption. The apostle uses the word sown to intimate that the body shall rise again, as a seed springs up that has been sown in the earth.
It is raised in incorruption - Being no more subject to corruption, dissolution, and death.
Albert Barnes: Notes on the Bible - 1834
15:42: So also is the resurrection - In a manner similar to the grain that is sown, and to the different degrees of splendor and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection.
It is sown - In death. As we sow or plant the kernel in the earth.
In corruption - In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust.
It is raised in incorruption - It will be so raised. In the pRev_ious verses Co1 15:36-41 he had reasoned from analogy, and had demonstrated that it was possible that the dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. They body would be raised "in incorruption," "uncorruptible" Co1 15:52; that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:42: is: Co1 15:50-54; Dan 12:3; Mat 13:43; Phi 3:20, Phi 3:21
in corruption: Gen 3:19; Job 17:14; Psa 16:10, Psa 49:9, Psa 49:14; Isa 38:17; Act 2:27, Act 2:31; Act 13:34-37; Rom 1:23, Rom 8:21
it is: Co1 15:52-54; Luk 20:35, Luk 20:36; Pe1 1:4
Geneva 1599
(23) So also [is] the resurrection of the dead. It is (s) sown in corruption; it is raised in incorruption:
(23) He makes three manner of qualities of the bodies being raised: first, incorruption, that is, because they will be sound and altogether of a nature that can not be corrupt. Second, glory, because they will be adorned with beauty and honour. Third, power, because they will continue everlasting, without food, drink, and all other helps, without which this frail life cannot keep itself from corruption.
(s) Is buried, and man is hid as seed in the ground.
John Gill
So also is the resurrection of the dead,.... This will be the case and condition of risen bodies, they will be as different from what they now are, though they will be the same in substance, as a stalk of wheat in its blade and ear, and full corn in the ear, is from the naked grain, when cast into the earth; or as the flesh of men is from the flesh of beasts, fishes, and birds; or as celestial bodies from terrestrial ones; or as the glory of the sun differs from the glory of the moon and stars; or as one star differs from another star in glory; that this is the apostle's sense is clear from the induction of particulars following, by which he explains in clear terms what he before signified by similitudes:
Tit is sown in corruption; it should be observed, that the word sown, in this and the following verses, does not merely relate to the interment of the body, but also to its generation; and includes its state, condition, and character, during life; as well as points out what it is at death, and its sepulture in the earth: it is from first to last a corruptible body; it is born frail and mortal, and liable to corruption and death; it is corrupted with sin, and so a vile body; there is a world of iniquity in one of its members, the tongue, and what then must there be in all its parts? but besides this moral corruption, in which it is during the present state, it is liable to a natural one; from the crown of the head to the sole of the foot, it may be covered with wounds, bruises, and putrefying sores; a right arm may be dried up and withered away, and a leg may corrupt and mortify, and so any other part; the whole is supported by corruptible things, by meat that perisheth; and which if it did not corrupt and perish, would not be nourishing; and as meats are for the belly, and the belly for meats, in a short time God will destroy both it and them; the whole frame and texture of the body will be dissolved by death, and be brought to worms, corruption, and dust; and in this case will lie in the grave till the resurrection morn:
Tit is raised in incorruption: the very same body that was sown, generated, lived, and died, shall be raised again, but different from what it was; it will be incorruptible; its parts will be no more subject to corruption; it will not be supported by corruptible things; it will be immortal, and never die more, and will be clear of all its moral corruption; it will no more be a vile body, but fashioned like to the holy and glorious body of Christ.
John Wesley
So also is the resurrection of the dead - So great is the difference between the body which fell, and that which rises. It is sown - A beautiful word; committed, as seed, to the ground. In corruption - Just ready to putrefy, and, by various degrees of corruption and decay, to return to the dust from whence it came. It is raised in incorruption - Utterly incapable of either dissolution or decay.
Robert Jamieson, A. R. Fausset and David Brown
sown--Following up the image of seed. A delightful word instead of burial.
in corruption--liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.
15:4315:43: սերմանի անարգութեամբ՝ եւ յառնէ փառօ՛ք. սերմանի տկարութեամբ՝ եւ յառնէ զօրութեամբ.
43 սերմանւում է անարգութեամբ եւ յարութիւն է առնում փառքով. սերմանւում է տկարութեամբ եւ յարութիւն է առնում զօրութեամբ.
43 Անարգութիւնով կը սերմանուի ու փառքով յարութիւն կ’առնէ. տկարութիւնով կը սերմանուի ու զօրութիւնով յարութիւն կ’առնէ։
սերմանի անարգութեամբ եւ յառնէ փառօք. սերմանի տկարութեամբ եւ յառնէ զօրութեամբ:

15:43: սերմանի անարգութեամբ՝ եւ յառնէ փառօ՛ք. սերմանի տկարութեամբ՝ եւ յառնէ զօրութեամբ.
43 սերմանւում է անարգութեամբ եւ յարութիւն է առնում փառքով. սերմանւում է տկարութեամբ եւ յարութիւն է առնում զօրութեամբ.
43 Անարգութիւնով կը սերմանուի ու փառքով յարութիւն կ’առնէ. տկարութիւնով կը սերմանուի ու զօրութիւնով յարութիւն կ’առնէ։
zohrab-1805▾ eastern-1994▾ western am▾
15:4343: сеется в уничижении, восстает в славе; сеется в немощи, восстает в силе;
15:43  σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·
15:43. σπείρεται (it-be-whorled) ἐν (in) ἀτιμίᾳ, (unto-an-un-valuating-unto,"ἐγείρεται (it-be-roused) ἐν (in) δόξῃ: (unto-a-recognition) σπείρεται (it-be-whorled) ἐν (in) ἀσθενείᾳ, (unto-an-un-vigoring-of,"ἐγείρεται (it-be-roused) ἐν (in) δυνάμει: (unto-an-ability)
15:43. seminatur in ignobilitate surgit in gloria seminatur in infirmitate surgit in virtuteIt is sown in dishonour: it shall rise in glory. It is sown in weakness: it shall rise in power.
43. it is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:
15:43. What is sown in dishonor shall rise to glory. What is sown in weakness shall rise to power.
It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power:

43: сеется в уничижении, восстает в славе; сеется в немощи, восстает в силе;
15:43  σπείρεται ἐν ἀτιμίᾳ, ἐγείρεται ἐν δόξῃ· σπείρεται ἐν ἀσθενείᾳ, ἐγείρεται ἐν δυνάμει·
15:43. seminatur in ignobilitate surgit in gloria seminatur in infirmitate surgit in virtute
It is sown in dishonour: it shall rise in glory. It is sown in weakness: it shall rise in power.
15:43. What is sown in dishonor shall rise to glory. What is sown in weakness shall rise to power.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:43: It is sown in dishonor - Being now stripped of all the glory it had as a machine, fearfully and wonderfully made by the hands of God; and also consigned to death and destruction because of sin. This is the most dishonorable circumstance.
It is raised in glory - It is raised a glorious body, because immortal, and for ever redeemed from the empire of death.
It is sown in weakness - The principles of dissolution, corruption, and decay, have prevailed over it; disease undermined it; and death made it his prey.
It is raised in power - To be no more liable to weakness, through labor; decay, by age; wasting, by disease; and dissolution, by death.
Albert Barnes: Notes on the Bible - 1834
15:43: It is sown in dishonour - In the grave, where it is shut out from human view; hurried away from the sight of friends; loathsome and offensive as a mass turning to decay. There is, moreover, a kind of disgrace and ignominy attending it here, as under the curse of God, and, on account of sin, sentenced to the offensiveness of the grave.
It is raised in glory - In honor; in beauty; honored by God by the removal of the curse, and in a form and manner that shall be glorious. This refers to the fact that everything like dishonor, vileness, ignominy, which attends it here shall be removed there, and that the body shall bear a resemblance to the glorified body of Jesus Christ, Eph 3:21. It shall be adapted to a world of glory; and everything which here rendered it vile, valueless, cumbersome, offensive, or degraded, shall be there removed. Of course, every idea which we can get from this is chiefly negative, and consists in denying that the body will have there the qualities which here render it vile or loathsome. The word "glory" (δόξα doxa) means dignity, splendor, honor, excellence, perfection; and is used here as denoting the combination of all those things which shall rescue it from ignominy and disgrace.
It is sown in weakness - Weak, feeble, liable to decay. Here disease prostrates the strength, takes away its power, consigns it to the dust. It denotes the many weaknesses, frailties, and liabilities to sickness, to which we are here exposed, Its feeble powers are soon prostrate; its vital functions soon cease in death.
It is raised in power - This does not denote power like that of God, nor like the angels. It does not affirm that it shall be endued with remarkable and enormous physical strength, or that it shall have the power of performing what would now be regarded as miraculous. It is to be regarded as the opposite of the word "weakness," and means that it shall be no longer liable to disease; no more overcome by the attacks of sickness; no more subject to the infirmities and weaknesses which it here experiences. It shall not be prostrate by sickness, nor overcome by fatigue. It shall be capable of the service of God without weariness and languor; it shall need no rest as it does here (see Rev 7:15; compare Rev 22:5); but it shall be in a world where there shall be no fatigue, lassitude, disease; but where there shall be ample power to engage in the service of God foRev_er. There is, however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven. But on this point there is no Revelation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:43: in dishonour: Dan 12:1; Mat 13:43; Phi 3:20, Phi 3:21
weakness: Job 14:10 *marg. Psa 102:23; Co2 13:4
in power: Co1 6:14; Mat 22:29, Mat 22:30; Mar 12:24, Mar 12:25; Co2 13:14; Phi 3:10
Geneva 1599
It is sown in (t) dishonour; it is raised in glory: it is sown in weakness; it is raised in (u) power:
(t) Void of honour, void of glory and beauty.
(u) Freed from the former weakness, in which it is subject to such alteration and change, that it cannot maintain itself without food and drink and such other like helps.
John Gill
It is sown in dishonour,.... Its original is dishonourable, it comes, as the Jews often say (w), , "from a filthy drop"; its generated brought forth in a manner we are ashamed of; it is conceived in sin, and shapen in iniquity; it is unclean, and born of the flesh: and when born, is in such a condition, as is to the loathing of it; some of its members are less honourable; and so uncomely as always to need a covering; it is subject to various blemishes, defects, and imperfections, and few bodies are without one or another; and liable to many injuries and affronts, as the body of our Lord himself was, who gave his back to the smiters, his cheek to them that plucked off the hair, and hid not his face from shame and spitting; and in death, it is nauseous, filthy, and very dishonourable, so that the nearest relation and friend cannot take pleasure in it, but desires to bury it out of sight; and amidst the greatest funereal pomp and splendour, it is laid in the grave in dishonour, to be the companion of corruption and worms: but in the resurrection,
Tit is raised in glory; in perfect beauty and comeliness, without the least blemish, defect, or imperfection; nor will there be any part of it that will occasion shame; it will be metamorphosed, and fashioned like to the glorious body of Christ; it will shine as the sun, and be as the brightness of the firmament: and so the Jews understand the passage in Dan 12:3 they say (x) that
"God will beautify the bodies of the righteous in time to come, as the body of the first man when he entered into the garden of Eden; and that the soul, whilst it is in its dignity, is sustained by the superior light, and is clothed with it; and when it enters into the body in time to come, it enters with the light; and then will the body shine as the brightness of the firmament, according to Dan 12:3.''
Tit is sown in weakness; it comes into the world in great weakness; what is weaker than the body of a new born babe? it cannot move, nor help itself in any respect; and how weak and defenceless is the body of man, when adult; as he is subject to various diseases and disorders, which weaken his strength in the way, and is surrounded with natural infirmities, arising from hunger, thirst, nakedness, labour, &c. so he is not armed, as many other creatures are, for defence and offence; nor can he resist and overcome many things which do him hurt, much less can he resist death, or retain his spirit then; and through weakness at last dies, and is devoid of all strength, and as such is laid in the grave, where there is no work that he can do: but
Tit is raised in power; it is raised by the power of God, and with great power in itself; being able to subsist without food, and of moving itself from place to place, with great agility; and capable of the highest services before God and the Lamb, without weariness; nor will it be ever more liable to weakness or death; death shall have no more power over it; nor shall it be encompassed or attended with any infirmity whatever.
(w) Pirke Abot, c. 3. sect. 1. (x) Zohar in Gen. fol. 69. 1.
John Wesley
It is sown in dishonour - Shocking to those who loved it best, human nature in disgrace! It is raised in glory - Clothed with robes of light, fit for those whom the King of heaven delights to honour. It is sown in weakness - Deprived even of that feeble strength which it once enjoyed. It is raised in power - Endued with vigour, strength, and activity, such as we cannot now conceive.
Robert Jamieson, A. R. Fausset and David Brown
in dishonour--answering to "our vile body" (Phil 3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last.
in glory--the garment of incorruption (1Cor 15:42-43) like His glorious body (Phil 4:21), which we shall put on (1Cor 15:49, 1Cor 15:53; 2Cor 5:2-4).
in weakness--liable to infirmities (2Cor 13:4).
in power--answering to a "spiritual body" (1Cor 15:44; compare Lk 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (Is 33:24; Rev_ 21:4).
15:4415:44: սերմանի մարմին շնչաւոր՝ եւ յառնէ մարմին հոգեւո՛ր. եթէ գոյ մարմին շնչաւոր, գո՛յ եւ հոգեւոր։
44 սերմանւում է շնչաւոր մարմին եւ յարութիւն է առնում հոգեւոր մարմին. եթէ կայ շնչաւոր մարմին, կայ եւ՝ հոգեւոր:
44 Կը սերմանուի շնչաւոր մարմին եւ յարութիւն կ’առնէ հոգեւոր մարմին։ Շնչաւոր մարմին կայ, հոգեւոր մարմին ալ կայ։
սերմանի մարմին շնչաւոր եւ յառնէ մարմին հոգեւոր. եթէ գոյ մարմին շնչաւոր, գոյ եւ հոգեւոր:

15:44: սերմանի մարմին շնչաւոր՝ եւ յառնէ մարմին հոգեւո՛ր. եթէ գոյ մարմին շնչաւոր, գո՛յ եւ հոգեւոր։
44 սերմանւում է շնչաւոր մարմին եւ յարութիւն է առնում հոգեւոր մարմին. եթէ կայ շնչաւոր մարմին, կայ եւ՝ հոգեւոր:
44 Կը սերմանուի շնչաւոր մարմին եւ յարութիւն կ’առնէ հոգեւոր մարմին։ Շնչաւոր մարմին կայ, հոգեւոր մարմին ալ կայ։
zohrab-1805▾ eastern-1994▾ western am▾
15:4444: сеется тело душевное, восстает тело духовное. Есть тело душевное, есть тело и духовное.
15:44  σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.
15:44. σπείρεται (it-be-whorled) σῶμα (a-body) ψυχικόν, (breath-belonged-of,"ἐγείρεται (it-be-roused) σῶμα (a-body) πνευματικόν. (currenting-to-belonged-of) Εἰ (If) ἔστιν (it-be) σῶμα (a-body) ψυχικόν, (breath-belonged-of,"ἔστιν (it-be) καὶ (and) πνευματικόν. (currenting-to-belonged-of)
15:44. seminatur corpus animale surgit corpus spiritale si est corpus animale est et spiritale sic et scriptum estIt is sown a natural body: it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:
44. it is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual .
15:44. What is sown with an animal body shall rise with a spiritual body. If there is an animal body, there is also a spiritual one.
It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body:

44: сеется тело душевное, восстает тело духовное. Есть тело душевное, есть тело и духовное.
15:44  σπείρεται σῶμα ψυχικόν, ἐγείρεται σῶμα πνευματικόν. εἰ ἔστιν σῶμα ψυχικόν, ἔστιν καὶ πνευματικόν.
15:44. seminatur corpus animale surgit corpus spiritale si est corpus animale est et spiritale sic et scriptum est
It is sown a natural body: it shall rise a spiritual body. If there be a natural body, there is also a spiritual body, as it is written:
15:44. What is sown with an animal body shall rise with a spiritual body. If there is an animal body, there is also a spiritual one.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
44: Указанные в 42-43: ст. противоположности имеют свою основу в различии между душевным и духовным телами. Первое предназначено к тому, чтобы служить органом души(yuch), т. е. жизненной силы человеческого организма, второе должно служить орудием высшего начала человеческого существа - духа(pneuma). Дух будет воздействовать на жизненный зародыш истлевшего человеческого тела, но не для того, чтобы из этого зародыша произошло точно такое же тело, какое существовало и раньше - это бывает с истлевающим зерном растения, - а для того, чтобы развитие этого зародыша пошло в другом направлении и к другой, высшей форме существования. Таким образом, явившееся вновь тело будет послушным орудием духа. - Есть тело душевное, есть тело и духовное. Это место говорит в пользу того предположения, что Ап. полагал существенную разницу между душою и духом и не считал эти оба элемента разными функциями одной и той же субстанции. Иначе непонятно, к чему бы он так настойчиво указывал на различие между телами.
Adam Clarke: Commentary on the Bible - 1831
15:44: It is sown a natural body - Σωμα ψυχικον· An animal body, having a multiplicity of solids and fluids of different kinds, with different functions; composed of muscles, fibres, tendons, cartilages, bones, arteries, veins, nerves, blood, and various juices, requiring continual support from aliment; and hence the necessity of labor to provide food, and skill to prepare it; which food must be masticated, digested, and refined; what is proper for nourishment secreted, brought into the circulation, farther elaborated, and prepared to enter into the composition of every part; hence growth and nutrition; without which no organized body can possibly exist.
It is raised a spiritual body - One perfect in all its parts; no longer dependent on natural productions for its support; being built up on indestructible principles, and existing in a region where there shall be no more death; no more causes of decay leading to dissolution; and consequently, no more necessity for food, nutrition, etc. The body is spiritual, and has a spiritual existence and spiritual support.
What the apostle says here is quite consistent with the views his countrymen had on this subject.
In Sohar Chadash, fol. 43, it is said: "So shall it be in the resurrection of the dead; only, the old uncleanness shall not be found."
R. Bechai, on the law, fol. 14, says: "When the godly shall arise, their bodies shall be pure and innocent; obedient to the instinct of the soul: there shall be no adversary, nor any evil disease."
Rab. Pinchas says: "The holy blessed God shall make the bodies of the righteous as beautiful as the body of Adam was when he entered into paradise."
Rab. Levi says: "When the soul is in heaven, it is clothed with celestial light; when it returns to the body, it shall have the same light; and then the body shall shine like the splendor of the firmament of heaven. Then shall men gain the knowledge of what is perfect." Sohar. Gen., fol. 69.
The Jews have an opinion that the os coxendicis, the lower joint of the backbone, survives the corruption of the body; and that it is out of this bone that the resurrection body is formed. In the place last quoted, fol. 70, we have the following teachings on this subject: "Let us borrow an example from what relates to the purifying of silver. First, the ore is cast into the burning furnace, that it may be separated from its earthly impurities; it is then silver, but not perfect silver. They put it into the furnace a second time, and then all its scoriae are separated from it, and it becomes perfect silver, without any adulteration. Thus does the holy blessed God: he first buries our bodies under the earth, where they putrefy and corrupt, that nothing remains but that one bone: from this a new body is produced, which is indeed a body, but not a perfect body. But in that great day, when all bodies are hidden in the earth, and the soul departs, then even that bone decays, and the body which was formed out of it remains, and is as the light of the sun, and the splendor of heaven. Thus, as the silver was purified, so is the body: and no imperfect mixture remains." See Schoettgen.
These things must not be treated as rabbinical dotages; the different similes used for the apostle have the same spirit and design: as the seed which is sown in the earth rots, and out of the germ contained in it God in his providence produces a root, stalk, leaves, ear, and a great numerical increase of grains; is it not likely that God, out of some essential parts of the body that now is, will produce the resurrection body; and will then give the soul a body as it pleaseth him; and so completely preserve the individuality of every human being, as he does of every grain; giving to each its own body? Co1 15:38. So that as surely as the grain of wheat shall produce wheat after it is cast in the earth, corrupts, and dies; so surely shall our bodies produce the same bodies as to their essential individuality. As the germination of seeds is produced by his wisdom and power, so shall the pure and perfect human body be in the resurrection. Hence he does not say the body is buried, but the body is sown; it is sown in weakness, it is sown in dishonor, etc., etc.
There is a natural body, and there is a spiritual body - This very saying is found in so many words, in Yalcut Rubeni, fol. 126: "There are different kinds of men." אית אדם דאיהו אדם דנשמתא ואיה אדם רגופא "There is a spiritual Adam, and there is also a corporeal Adam."
Albert Barnes: Notes on the Bible - 1834
15:44: It is sown a natural body - (σῶμα ψυχικὸν sō ma psuchikon). This word, "natural," denotes properly that which is endowed with "animal" life, having breath, or vitality. The word from which it is derived (ψυχή psuchē) denotes properly the breath; vital breath; the soul, as the vital principle; the animal soul, or the vital spirit; the soul, as the seat of the sentient desires, passions, and propensities; and then a living thing, an animal. It may be applied to any animal, or any living thing, whether brutes or men. It is distinguished from the soul or spirit (Πνεῦμα Pneuma), inasmuch as that more commonly denotes the rational spirit, the immortal soul, that which thinks, reasons, reflects, etc. The word "natural" here, therefore, means that which has "animal" life; which breathes and acts by the laws of the animal economy; that which draws in the breath of life; which is endowed with senses, and which has need of the supports of animal life, and of the refreshments derived from food, exercise, sleep, etc.
The apostle here, by affirming that the body will be spiritual, intends to deny that it will need that which is now necessary to the support of the animal functions; it will not be sustained in that way; it will lay aside these special animal organizations, and will cease to convey the idea which we now attach to the word animal, or to possess that which we now include under the name of vital functions. Here the body of man is endowed simply with animal functions. It is the dwelling-place indeed of an immortal mind; but as a body it has the properties of animal life, and is subject to the same laws and inconveniences as the bodies of other animals. It is sustained by breath, and food, and sleep; it is endowed with the organs of sense, the eye, the ear, the smell, the touch, by which alone the soul can hold communication with the external world; it is liable to disease, languor, decay, death. These animal or vital functions will cease in heaven, and the body be raised in a different mode of being, and where all the inconveniences of this mere animal life shall be laid aside.
It is raised a spiritual body - Not a mere spirit, for then it would not be a body. The word spiritual (πνευματικόν pneumatikon) here stands opposed to the word natural, or animal. it will not be a body that is subject to the laws of the vital functions, or organized or sustained in that way. It will still be a "body" (σῶμα sō ma), but it will have so far the nature of spirit as to be without the vital functions which here control the body. This is all that the word here means. It does not mean refined, sublimated, or transcendental; it does not mean that it will be without shape or form; it does not mean that it will not be properly a body. The idea of Paul seems to be this: "We conceive of soul or spirit as not subject to the laws of vital or animal agency. It is independent of them. It is not sustained or nourished by the functions of the animal organization. It has an economy of its own; living without nourishment; not subject to decay; not liable to sickness, pain, or death. So will be the body in the resurrection. It will not be subject to the laws of the vital organization. It will be so much like a spirit as to be continued without food or nutriment; to be destitute of the special physical organization of flesh, and blood, and bones; of veins, and arteries, and nerves, as here Co1 15:50.; and it will live in the manner in which we conceive spirits to live; sustained, and exercising its powers, without waste, weariness, decay, or the necessity of having its powers recruited by food and sleep." All, therefore, that has been said about a refined body, a body that shall be spirit, a body that shall be pure, etc., whatever may be its truth, is not sustained by this passage. It will be a body without the vital functions of the animal economy; a body sustained in the manner in which we conceive the spirit to be.
There is a natural body - This seems to be added by Paul in the way of strong affirmation arising from earnestness, and from a desire to pRev_ent misconception. The affirmation is, that there is a natural body; that is apparent: it is everywhere seen. No one can doubt it. So, with equal certainty, says Paul, there is a spiritual body. It is just as certain and indisputable. This assertion is made, not because the evidence of both is the same, but is made on his apostolic authority, and is to be received on that authority. That there was an animal body was apparent to all; that there was a spiritual body was a position which he affirmed to be as certain as the other. The only proof which he alleges is in Co1 15:45, which is the proof arising from Revelation.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:44: there is a spiritual: Luk 24:31; Joh 20:19, Joh 20:26
Geneva 1599
(24) It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body.
(24) He shows perfectly in one word this change of the quality of the body by the resurrection, when he says that a natural body will become a spiritual body: which two qualities being completely different the one from the other he straightway expounds, and sets forth diligently.
John Gill
It is sown a natural body,.... Or an animal one, being generated as animals are, and supported with food as they be, and die at last as they do: see Eccles 3:19.
Tit is raised a spiritual body; not as to substance, but as to its quality; it will not be changed into a spirit; our Lord's risen body, to which ours will be conformed, was not a spirit, but, as before, consisted of flesh and bones: but the body will then be subject to the spirit and soul of man; it will be employed in spiritual service, for which it will be abundantly fitted and assisted by the Spirit of God; and it will be delighted with spiritual objects; it will be like the angels, those excellent spirits; it will live as spirits do, without natural helps and means, as meat, drink, clothes, sleep, and, as they, will never die:
there is a natural; or "animal body", such as the first man's was, and those are that descend from him by ordinary generation; and
there is a spiritual body; such as the body of Christ now is, and as will be the bodies of the risen saints; the phrase is Jewish, , "the spiritual body" (y) and the flesh of the righteous, being , "spiritual flesh" (z), are to be met with in their writings.
(y) Nishmath Chayim. fol. 37. 1. (z) Tzeror Hammor, fol. 9. 4.
John Wesley
It is sown in this world a merely animal body - Maintained by food, sleep, and air, like the bodies of brutes: but it is raised of a more refined contexture, needing none of these animal refreshments, and endued with qualities of a spiritual nature, like the angels of God.
Robert Jamieson, A. R. Fausset and David Brown
a natural body--literally, "an animal body," a body moulded in its organism of "flesh and blood" (1Cor 15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (Rom 8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate.
spiritual body--a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Lk 20:35-36), but to the higher and spiritual, life (compare 1Cor 2:14; Th1 5:23).
There is, &c.--The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [ALFORD].
15:4515:45: Ա՛յսպէս եւ գրեա՛լ է. Եղեւ մարդն առաջին Ադամ շո՛ւնչ կենդանի. երկրորդ Ադամ ՚ի հոգի կենդանարար[3938]։ [3938] Ոսկան. Որպէս եւ գրեալ է։ Ոմանք. Ադամ ՚ի շունչ կենդանի, երկրորդն Ադամ։
45 Այսպէս էլ գրուած է. «Առաջին մարդը՝ Ադամը, եղաւ կենդանի շունչ. վերջին Ադամը՝ կենդանարար հոգի»:
45 Եւ այսպէս գրուած է. «Առաջին մարդը՝ Ադամ՝ կենդանի շունչ եղաւ», վերջին Ադամը՝ կենդանարար հոգի։
այսպէս եւ գրեալ է. Եղեւ մարդն առաջին Ադամ ի շունչ կենդանի, երկրորդ Ադամ` ի հոգի կենդանարար:

15:45: Ա՛յսպէս եւ գրեա՛լ է. Եղեւ մարդն առաջին Ադամ շո՛ւնչ կենդանի. երկրորդ Ադամ ՚ի հոգի կենդանարար[3938]։
[3938] Ոսկան. Որպէս եւ գրեալ է։ Ոմանք. Ադամ ՚ի շունչ կենդանի, երկրորդն Ադամ։
45 Այսպէս էլ գրուած է. «Առաջին մարդը՝ Ադամը, եղաւ կենդանի շունչ. վերջին Ադամը՝ կենդանարար հոգի»:
45 Եւ այսպէս գրուած է. «Առաջին մարդը՝ Ադամ՝ կենդանի շունչ եղաւ», վերջին Ադամը՝ կենդանարար հոգի։
zohrab-1805▾ eastern-1994▾ western am▾
15:4545: Так и написано: первый человек Адам стал душею живущею; а последний Адам есть дух животворящий.
15:45  οὕτως καὶ γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν.
15:45. οὕτως (Unto-the-one-this) καὶ (and) γέγραπται (it-had-come-to-be-scribed," Ἐγένετο ( It-had-became ) ὁ (the-one) πρῶτος (most-before) ἄνθρωπος ( a-mankind ) Ἀδὰμ (an-Adam) εἰς (into) ψυχὴν ( to-a-breathing ) ζῶσαν : ( to-lifing-unto ) ὁ (the-one) ἔσχατος (most-bordered) Ἀδὰμ (an-Adam) εἰς (into) πνεῦμα (to-a-currenting-to) ζωοποιοῦν. (to-life-doing-unto)
15:45. factus est primus homo Adam in animam viventem novissimus Adam in spiritum vivificantemThe first man Adam was made into a living soul; the last Adam into a quickening spirit.
45. So also it is written, The first man Adam became a living soul. The last Adam a life-giving spirit.
15:45. Just as it was written that the first man, Adam, was made with a living soul, so shall the last Adam be made with a spirit brought back to life.
And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit:

45: Так и написано: первый человек Адам стал душею живущею; а последний Адам есть дух животворящий.
15:45  οὕτως καὶ γέγραπται, ἐγένετο ὁ πρῶτος ἄνθρωπος ἀδὰμ εἰς ψυχὴν ζῶσαν· ὁ ἔσχατος ἀδὰμ εἰς πνεῦμα ζῳοποιοῦν.
15:45. factus est primus homo Adam in animam viventem novissimus Adam in spiritum vivificantem
The first man Adam was made into a living soul; the last Adam into a quickening spirit.
15:45. Just as it was written that the first man, Adam, was made with a living soul, so shall the last Adam be made with a spirit brought back to life.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
45: Апостол подтверждает существование двоякого тела ссылкою на Св. Писание. - Так и написано. Эти слова относятся только к первой половине стиха. - Стал душею живущею(Быт II:7). Речь идет о творении человека. Человек стал, сделался человеком или одушевленным существом, после того как в его тело, созданное из праха земного, Бог вдунул дыхание жизни. Этими словами Ап. определяет границу, за которую никогда не мог переступить первый человек. Граница эта обозначена выражением душа живущая (yuch zwsa). По-видимому, это определение, данное человеку, приравнивает его с животными, которые также называются у Моисея душами живущими(Быт I:20, 24). Но на самом деле, по отношению к человеку, этот термин заключает в себе несравненно большее, чем в приложения его к животным. И по книге Бытия, первозданный человек безмерно возвышался над животными своим разумом, свободною волею и сердцем. Затем известно, что первозданный человек входил в непосредственное общение с Богом, а это относится к деятельности уже высшего начала человеческого существа - духа. Если Моисей не приписывает прямо человеку духа, то этим показывает, что и тем, что человек сделался душею живущею, цель первого творения была достигнута. Дух, как руководящий принцип человеческого существа, должен был выступить на деятельность в более позднюю эпоху. Первозданный человек, по Ап. Павлу, проходил только первоначальную стадию существования и деятельности. - Последний Адам. Так называет Ап. Христа как Главу человечества, после Которого уже не будет ни какой новой главы. - Есть дух животворящий. Это - состояние человеческое, противоположное другому человеческому состоянию - души живущей. Дух назван здесь животворящим не потому, что он сообщает духовную жизнь, (как у Иоанна IV:14), а как оживляющий тело, служащее ему органом. И душа оживляет тело и движет им, а дух делает больше - он делает его живым, сообщая ему новые силы и юность. Но к какому пункту из жизни Христа нужно относить исполнение этого изречения? Лучше полагать, что Христос стал духом животворящим постепенно - начиная с Своего чудесного рождения и оканчивая чудесным вознесением на небо, когда Его тело стало вполне духовным. Но в полном смысле Христос явит Свою животворящую духовную деятельность в то время, когда прославит тела верующих в Него и сделает их подобными Его собственному телу (ср. Флп III:21).
Adam Clarke: Commentary on the Bible - 1831
15:45: The first man Adam was made a living soul - These forms of expression are also common among the Jews: hence we find אדם הראשון Adam harishon, "Adam the first;" and אדם קדמאי Adam kadmai, " Adam the last." They assert that there are two Adams: 1. The mystical heavenly Adam; and 2. The mystical earthly Adam. See Sohar Exod., fol. 29; and the several examples in Schoettgen. The apostle says this is written: The first man Adam was made a living soul: this is found Gen 2:7, in the words נשמת חיים nishmath chaiyim, the breath of lives; which the apostle translates ψυχην ζωσαν, a living soul.
The last Adam - a quickening spirit - This is also said to be written; but where, says Dr. Lightfoot, is this written in the whole sacred book? Schoettgen replies, In the very same verse, and in these words: ויהי האדם לנפש חיה vayehi ha - Adam lėnephesh chaiyah, and Adam became a living soul; which the apostle translates πνευμα ζωοποιουν, a quickening, or life-giving spirit. Among the cabalistic Jews נפש nephesh is considered as implying greater dignity than נשמה nishma. The former may be considered as pointing out the rational, the latter the sensitive soul. All these references to Jewish opinions and forms of speech the apostle uses to convince them that the thing was possible; and that the resurrection of the body was generally credited by all their wise and learned men. The Jews, as Dr. Lightfoot observes, speak frequently of the Spirit of the Messiah; and they allow that it was this Spirit that moved on the face of the waters, Gen 1:2. And they assert that the Messiah shall quicken those who dwell in the dust.
"It ought not to be passed by," says the same author, "that Adam, receiving from God the promise of Christ - The seed of the woman shall bruise the head of the serpent, and believing it, named his wife חוה Chauvah, that is, life; so the Septuagint, και εκαλεσεν Αδαμ το ονονα της γυναικος αυτου Ζωη· And Adam called the name of his wife, Life. What! Is she called Life that brought death into the world? But Adam perceived τον εσχατον Αδαμ, the last Adam exhibited to him in the promise, to be πνευμα ζωο, ποιουν, a quickening or life-giving spirit; and had brought in a better life of the soul; and should at last bring in a better life of the body. Hence is that saying, Joh 1:4 : Εν αυτῳ ζωη ην, In Him was Life." Some contend that the first Adam and the last Adam mean the same person in two different states: the first man with the body of his creation; the same person with the body of his resurrection. See on Co1 15:49 (note).
Albert Barnes: Notes on the Bible - 1834
15:45: And so it is written, - Gen 2:7. It is only the first part of the verse which is quoted.
The first man Adam was made a living soul - This is quoted exactly from the translation by the Septuagint, except that the apostle has added the words "first" and "Adam." This is done to designate whom he meant. The meaning of the phrase "was made a living soul" (ἐγένετο εις ψυκὴν ζωσαν egeneto eis psuchē n zō san - in Hebrew, נפשׁ חיה nephesh chayaah is, became a living, animated being; a being endowed with life. The use of the word "soul" in our translation, for ψυχὴ psuchē, and נפשׁ nephesh, does not quite convey the idea. We apply the word "soul," usually, to the intelligent and the immortal part of man; that which reasons, thinks, remembers, is conscious, is responsible, etc. The Greek and Hebrew words, however, more properly denote that which is alive, which is animated, which breathes, which has an animal nature, see the note on Co1 15:44. And this is precisely the idea which Paul uses here, that the first man was made an animated being by having breathed into him the breath of life Gen 2:7, and that it is the image of this animated or vital being which we bear, Co1 15:48. Neither Moses nor Paul deny that in addition to this, man was endowed with a rational soul, an immortal nature; but that is not the idea which they present in the passage in Genesis which Paul quotes.
The last Adam - The second Adam, or the "second man," Co1 15:47. That Christ is here intended is apparent, and has been usually admitted by commentators. Christ here seems to be called Adam because he stands in contradistinction from the first Adam; or because, as we derive our animal and dying nature from the one, so we derive our immortal and undying bodies from the other. From the one we derive an animal or vital existence; from the other we derive our immortal existence, and resurrection from the grave. The one stands at the head of all those who have an existence represented by the words, "a living soul;" the other of all those who shall have a spiritual body in heaven. He is called "the last Adam;" meaning that there shall be no other after him who shall affect the destiny of man in the same way, or who shall stand at the head of the race in a manner similar to what had been done by him and the first father of the human family. They sustain special relations to the race; and in this respect they were "the first" and "the last" in the special economy. The name "Adam" is not elsewhere given to the Messiah, though a comparison is several times instituted between him and Adam. (See the Supplementary Note on Co1 15:22; also Rom 5:12, note.)
A quickening spirit - (εἰς πνεῦμα ζωοποιοῦν eis pneuma zō opoioun. A vivifying spirit; a spirit giving or imparting life. Not a being having mere vital functions, or an animated nature, but a being who has the power of imparting life. This is not a quotation from any part of the Scriptures, but seems to be used by Paul either as affirming what was true on his own apostolic authority, or as conveying the substance of what was Rev_ealed respecting the Messiah in the Old Testament. There may be also reference to what the Saviour himself taught, that he was the source of life; that he had the power of imparting life, and that he gave life to all whom he pleased: see the note at Joh 1:4; note at Joh 5:26, "For as the Father hath life in himself, so hath he given to the Son to have life in himself." Co1 15:21, "for as the Father raiseth up the dead, and quickeneth them, even so the Son quickeneth whom he will."
The word "spirit," here applied to Christ, is in contradistinction from "a living being," as applied to Adam, and seems to be used in the sense of spirit of life, as raising the bodies of his people from the dead, and imparting life to them. He was constituted not as having life merely, but as endowed with the power of imparting life; as endowed with that spiritual or vital energy which was needful to impart life. All life is the creation or production of "spirit" (Πνεῦμα Pneuma); as applied to God the Father, or the Son, or the Holy Spirit. Spirit is the source of all vitality. God is a spirit, and God is the source of all life. And the idea here is, that Christ had such a spiritual existence such power as a spirit; that he was the source of all life to his people. The word "spirit" is applied to his exalted spiritual nature, in distinction from his human nature, in Rom 1:4; Ti1 3:16; Pe1 3:18. The apostle does not here affirm that he had not a human nature, or a vital existence as a man; but that his main characteristic in contradistinction from Adam was, that he was endowed with an elevated spiritual nature, which was capable of imparting vital existence to the dead.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:45: The first: Co1 15:47-49; Gen 2:7; Rom 5:12-14; Rev 16:3
a quickening: Joh 1:4, Joh 4:10, Joh 4:14, Joh 5:21, Joh 5:25-29, Joh 6:33, Joh 6:39, Joh 6:40, Joh 6:54, Joh 6:57, Joh 6:63, Joh 6:68, Joh 10:10, Joh 10:28; Joh 11:25, Joh 11:26, Joh 14:6, Joh 14:19, Joh 17:2, Joh 17:3; Act 3:15; Rom 5:17, Rom 5:21, Rom 8:2, Rom 8:10, Rom 8:11; Phi 3:21; Col 3:4; Jo1 1:1-3, Jo1 5:11, Jo1 5:12; Rev 21:6, Rev 22:1, Rev 22:17
Geneva 1599
(25) And so it is written, The (x) first man Adam was made a living soul; the last Adam [was made] a (y) quickening spirit.
(25) That is called a natural body which is made alive and maintained by a living soul only in the manner that Adam was, of whom we are all born naturally. And that is said to be a spiritual body, which together with the soul is made alive with a far more excellent power, that is, with the Spirit of God, who descends from Christ the second Adam to us.
(x) Adam is called the first man, because he is the root as it were from which we spring. And Christ is the latter man, because he is the beginning of all those that are spiritual, and in him we are all included.
(y) Christ is called a Spirit, by reason of that most excellent nature, that is to say, God who dwells in him bodily, as Adam is called a living soul, by reason of the soul which is the best part in him.
John Gill
And so it is written,.... In Gen 2:7
the first man Adam was made a living soul: in the Hebrew text it is, man, or Adam, became, or was made a living soul; that is, as the apostle says, "the first man Adam": he calls him, as the Jews (a) frequently do, , "the first man"; he was the first man that was made, and the first parent of mankind, and the head and representative of all his posterity, and so the first in time, causality and dignity; whose name was Adam, so called by God in the day he was created, because he was formed , "from the ground, or earth"; when God breathed life into the earthly mass, or lump; and being animated with a rational soul, it became an animal body, or a living creature; and so the apostle proves, from the first man that was upon earth, that there is a natural, or animal body; a body animated by a soul, and which was supported by eating and drinking, by sleep and rest; and was capable of dying, and should die, in case of sin; and which was the state of it in its first creation, whilst in innocence, and before the fall; and this is all he meant to prove by this Scripture; for what follows is not mentioned as therein written, or elsewhere, but as the apostle's own assertion:
the last Adam was made a quickening spirit: by "the last Adam" is meant Jesus Christ, called Adam, because he is really and truly a man, a partaker of the same flesh and blood as the rest of mankind; and because he is the antitype of the first man Adam, who was a figure of him that was to come; and therefore called Adam, for the same reason as he is called David and Solomon: he is said to be "the last", in distinction from the first Adam, with respect to him he stood, last upon the earth, as in Job 19:25 to which passage some think the apostle here alludes; and because he appeared in the last days in the end of the world, and is the last that shall rise up as a common head and representative of the whole, or any part of mankind: now he is made "a quickening spirit"; which some understand of the Holy Spirit, which filled the human nature of Christ, raised him from the dead, and will quicken our mortal bodies at the last day; others of the divine nature of Christ, to which his flesh, or human nature, was united; and which gave life, rigour, and virtue, to all his actions and sufferings, as man; and by which he was quickened, when put to death in the flesh, and by which he will quicken others another day: though rather I think it is to be understood of his spiritual body, of his body, not as it was made of the virgin, for that was a natural, or an animal one; it was conceived and bred, and born as animal bodies are; it grew and increased, and was nourished with meat and drink, and sleep and rest; and was subject to infirmities, and to death itself, as our bodies be; but it is to be understood of it as raised from the dead, when it was made a spiritual body, for which reason it is called a "spirit": not that it was changed into a spirit, for it still remained flesh and blood; but because it was no more supported in an animal way; nor subject to those weaknesses that animal bodies are, but lives as spirits, or angels do; and a quickening one, not only because it has life itself, but because by virtue of the saints' union to it, as it subsists in the divine person of the Son of God, their bodies will be quickened at the last day, and made like unto it, spiritual bodies; also because he lives in his body as a spiritual one, they shall live in theirs as spiritual ones: and so the apostle shows, that there is a spiritual, as well as an animal body; that as the first man's body, even before the fall, was an animal or natural one; the last Adam's body upon his resurrection is a spiritual and life giving one, as the Syriac version renders it; so the Cabalistic writers (b) speak of
"Adam; who is the holy and supreme, who rules over all, and gives spirit and life to all.''
(a) T. Bab. Sanhedrin, fol 38. 2. & 100. 1. & alibi passim. & , Cabala denud. par. 4. p. 195, &c. Vid. 2 Esdras iii. 21. (b) Zohar in Exod. fol. 59. 4.
John Wesley
The first Adam was made a living soul - God gave him such life as other animals enjoy: but the last Adam, Christ, is a quickening spirit - As he hath life in himself, so he quickeneth whom he will; giving a more refined life to their very bodies at the resurrection. Gen 2:7
Robert Jamieson, A. R. Fausset and David Brown
so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body.
Tit is written-- (Gen 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body.
the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Jn 6:39). He is so called in Job 19:25; see on Job 19:25 (compare Rom 5:14). In contrast to "the last," Paul calls "man" (Gen 2:7) "the FIRST Adam."
quickening--not only living, but making alive (Jn 5:21; Jn 6:33, Jn 6:39-40, Jn 6:54, Jn 6:57, Jn 6:62-63; Rom 8:11). As the natural or animal-souled body (1Cor 15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (2Cor 3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.
15:4615:46: Բայց ո՛չ նախ հոգեւորն, այլ շնչաւորն, եւ ապա՛ հոգեւորն։
46 Բայց ոչ նախ հոգեւորը, այլ՝ շնչաւորը եւ ապա՝ հոգեւորը:
46 Բայց ո՛չ թէ առաջ հոգեւորը, հապա շնչաւորը ու ետքը հոգեւորը։
Բայց ոչ նախ հոգեւորն. այլ շնչաւորն, եւ ապա հոգեւորն:

15:46: Բայց ո՛չ նախ հոգեւորն, այլ շնչաւորն, եւ ապա՛ հոգեւորն։
46 Բայց ոչ նախ հոգեւորը, այլ՝ շնչաւորը եւ ապա՝ հոգեւորը:
46 Բայց ո՛չ թէ առաջ հոգեւորը, հապա շնչաւորը ու ետքը հոգեւորը։
zohrab-1805▾ eastern-1994▾ western am▾
15:4646: Но не духовное прежде, а душевное, потом духовное.
15:46  ἀλλ᾽ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.
15:46. ἀλλ' (Other) οὐ (not) πρῶτον (to-most-before) τὸ (the-one) πνευματικὸν (currenting-to-belonged-of,"ἀλλὰ (other) τὸ (the-one) ψυχικόν, (breath-belonged-of,"ἔπειτα (if-to-the-ones) τὸ (the-one) πνευματικόν. (currenting-to-belonged-of)
15:46. sed non prius quod spiritale est sed quod animale est deinde quod spiritaleYet that was not first which is spiritual, but that which is natural: afterwards that which is spiritual.
46. Howbeit that is not first which is spiritual, but that which is natural; then that which is spiritual.
15:46. So what is, at first, not spiritual, but animal, next becomes spiritual.
Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual:

46: Но не духовное прежде, а душевное, потом духовное.
15:46  ἀλλ᾽ οὐ πρῶτον τὸ πνευματικὸν ἀλλὰ τὸ ψυχικόν, ἔπειτα τὸ πνευματικόν.
15:46. sed non prius quod spiritale est sed quod animale est deinde quod spiritale
Yet that was not first which is spiritual, but that which is natural: afterwards that which is spiritual.
15:46. So what is, at first, not spiritual, but animal, next becomes spiritual.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
46: Но почему Бог не сразу создал дух животворящий, т. е. более совершенное? На это Ап. отвечает указанием на общий закон: "сначала душевное, а потом уже - духовное!". Смысл слов Апостола такой: жизнь духа в сущности тождественна со святостью и, следов., как и святость, не могла быть дана человеку в готовом виде при самом его сотворении: она - дело его свободной воли. Первозданному человеку предстояло или жить для себя или - для Бога. В первом случае он должен был пасть и падать все ниже и ниже, во втором - его ожидало возвышение, даже и усовершение самого тела. Человек пал, пойдя первым путем, однако и в состоянии падения у человека не могло исчезнуть вовсе желание лучшего, и Бог возгревал это желание душевного человека путем особого педагогического воздействия, какого удостоен был избранный Им народ еврейский. Да и прочие народы не совсем заглушили в себе духовные стремления, так что человечество оказалось подготовленным к принятию Духа Божия и к начатию новой духовной жизни. Да, человечество могло вполне оценить преимущества духовной жизни только тогда, когда прошло первоначальную стадию - жизнь душевную.
Adam Clarke: Commentary on the Bible - 1831
15:46: That was not first which is spiritual - The natural or animal body, described Co1 15:44, was the first; it was the body with which Adam was created. The spiritual body is the last, and is that with which the soul is to be clothed in the resurrection.
Albert Barnes: Notes on the Bible - 1834
15:46: Howbeit - There is a due order observed, Co1 15:23. The decaying, the dying, the weak, the corruptible, in the proper order of events, was first. This order was necessary, and this is observed everywhere. It is seen in the grain that dies in the ground, and in the resurrection of man. The imperfect is succeeded by the perfect; the impure by the pure; the vile and degraded by the precious and the glorious. The idea is, that there is a tendency toward perfection, and that God observes the proper order by which that which is most glorious shall be secured. It was not his plan that all things in the beginning should be perfect; but that perfection should be the work of time, and should be secured in an appropriate order of events. The design of Paul in this verse seems to be to vindicate the statement which he had made, by showing that it was in accordance with what was everywhere observed, that the proper order should be maintained. This idea is carried through the following verses.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:46: that which is natural: Rom 6:6; Eph 4:22-24; Col 3:9, Col 3:10
Geneva 1599
(26) Howbeit that [was] not first which is spiritual, but that which is natural; and afterward that which is spiritual.
(26) Secondly, he wills the order of this twofold state or quality to be observed, that the natural was first, Adam being created of the clay of the earth. And the spiritual follows and came upon it, that is, when the Lord being sent from heaven, endued our flesh, which was prepared and made fit for him, with the fulness of the Godhead.
John Gill
Howbeit, that was not first which is spiritual,.... As the apostle before proves the distinction of a natural and spiritual body, and gives instances of both in the two principal men in the world, the first and the last; and points out the difference between them, the one being animated, and having life given unto it, the other animating, and giving life to others; proceeds to observe the order of these, how that one was before the other; the spiritual body, though the more perfect and most excellent, yet was not first in being:
but that which is natural; Adam's animal body was before Christ's spiritual body:
and afterwards that which is spiritual; yea, even Christ's animal, or natural body, was before his spiritual one; his body taken from the virgin, and formed in her womb, and in which he lived here on earth, was an animal body, as before observed; and upon his resurrection, it commenced a spiritual one; being the same in substance as the former, only different in qualities; and just so it is, and will be, with the bodies of the saints'; which is the apostle's design and view, in observing this order; the natural body is first, and then the spiritual; it is first a natural body, as generated and nourished, as weak and dying, and it is afterwards a spiritual one, when raised from the dead.
Robert Jamieson, A. R. Fausset and David Brown
afterward--Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (Gen 3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (Th1 5:23). As the first and lower Adam came before the second and heavenly Adam, so the animal-souled body comes first, and must die before it be changed into the spiritual body (that is, that in which the Spirit predominates over the animal soul).
15:4715:47: Առաջին մարդն յերկրէ, հողեղէ՛ն. իսկ երկրորդ մարդն՝ Տէր, յերկնի՛ց[3939]։ [3939] Ոմանք. Իսկ երկրորդն Տէր։
47 Առաջին մարդը՝ երկրից, հողեղէն, իսկ երկրորդ մարդը՝ Տէրը՝ երկնքից:
47 Առաջին մարդը երկրէն էր՝ հողեղէն, բայց երկրորդ մարդը Տէր է՝ երկնքէն։
Առաջին մարդն` յերկրէ հողեղէն, իսկ երկրորդ մարդն` Տէր յերկնից:

15:47: Առաջին մարդն յերկրէ, հողեղէ՛ն. իսկ երկրորդ մարդն՝ Տէր, յերկնի՛ց[3939]։
[3939] Ոմանք. Իսկ երկրորդն Տէր։
47 Առաջին մարդը՝ երկրից, հողեղէն, իսկ երկրորդ մարդը՝ Տէրը՝ երկնքից:
47 Առաջին մարդը երկրէն էր՝ հողեղէն, բայց երկրորդ մարդը Տէր է՝ երկնքէն։
zohrab-1805▾ eastern-1994▾ western am▾
15:4747: Первый человек--из земли, перстный; второй человек--Господь с неба.
15:47  ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.
15:47. ὁ (The-one) πρῶτος (most-before) ἄνθρωπος ( a-mankind ) ἐκ ( out ) γῆς ( of-a-soil ) χοϊκός , ( heap-belonged-of ,"ὁ (the-one) δεύτερος (second) ἄνθρωπος (a-mankind) ἐξ (out) οὐρανοῦ. (of-a-sky)
15:47. primus homo de terra terrenus secundus homo de caelo caelestisThe first man was of the earth, earthly: the second man, from heaven, heavenly.
47. The first man is of the earth, earthy: the second man is of heaven.
15:47. The first man, being earthly, was of the earth; the second man, being heavenly, will be of heaven.
The first man [is] of the earth, earthy: the second man [is] the Lord from heaven:

47: Первый человек--из земли, перстный; второй человек--Господь с неба.
15:47  ὁ πρῶτος ἄνθρωπος ἐκ γῆς χοϊκός, ὁ δεύτερος ἄνθρωπος ἐξ οὐρανοῦ.
15:47. primus homo de terra terrenus secundus homo de caelo caelestis
The first man was of the earth, earthly: the second man, from heaven, heavenly.
15:47. The first man, being earthly, was of the earth; the second man, being heavenly, will be of heaven.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
47: Указанный в 46-м стихе закон применяется к состоянию тел. Сначала существовать должно было земное тело, соответствовавшее душевному состоянию первого человека, а потом должно было явиться небесное тело, соответствующее новому духовному состоянию второго Адама. - Перстный - т. е. по качеству своего тела представляет те же частицы, какие есть в обыкновенном прахе или пыли (ср. Быт II:7) - Вторый человек - т. е. потом явившийся (deuteroV = epeita в ст. 46-м). - Господь. Этого слова в большинстве древних рукописей не имеется. - С неба. Так как во всем этом отделе Ап. имеет целью дать ответ на вопрос: "в каком теле восстанут мертвые?", то естественнее всего понимать это выражение как обозначение тела, в котором явится во второе Свое пришествие воскресший Христос (есть и другое мнение, по которому Ап. будто бы имеет здесь в виду предсуществование Христа на небе как небесного человека). И параллельные этому выражения: сойдет с неба (1: Сол IV:16) или: явление Господа Иисуса с неба (1: Сол I:7) также обозначают второе пришествие Христово на землю (ср. Флп III:20, где говорится о том, что мы ожидаем Спасителя, Господа с неба).
Adam Clarke: Commentary on the Bible - 1831
15:47: The first man is of the earth - That is: Adam's body was made out of the dust of the earth; and hence the apostle says he was χοΐκος, of the dust; for the body was made עפר מן האדמה aphar min haadamah, dust from the ground; Gen 2:7.
The second man is - from heaven - Heavenly, ουρανιος, as several good MSS. and versions read. The resurrection body shall be of a heavenly nature, and not subject to decay or death. What is formed of earth must live after an earthly manner; must be nourished and supported by the earth: what is from heaven is of a spiritual nature; and shall have no farther connection with, nor dependence upon, earth. I conceive both these clauses to relate to man; and to point out the difference between the animal body and the spiritual body, or between the bodies which we now have and the bodies which we shall have in the resurrection. But can this be the meaning of the clause, the second man is the Lord from heaven? In the quotation I have omitted ὁ Κυριος, the Lord, on the following authorities: Manuscripts - BCD*EFG, and two others. Versions - Coptic, Ethiopic, Armenian in the margin, Vulgate, and Itala. Fathers-Origen, who quotes it once and omits it once; Athanasius, Basil, the two Gregories, Nyssen and Nazianzen; Isidore, Cyril, Tertullian, Cyprian, Hilary, Zeno, Ambrose, Augustine, Jerome, Ambrosiaster, Philaster, Leo, Pacianus, Primasius, Sedulius, Bede, and others. See these authorities more at large in Wetstein. Some of the most eminent of modern critics leave out the word, and Tertullian says that it was put in by the heretic Marcion. I do think that the word is not legitimate in this place. The verse is read by the MSS., versions, and fathers referred to, thus: The first man is of the earth, earthy; the second man is of heaven, heavenly; Κυριος being omitted and ουρανιος added. The first man and the second man of this verse are the same as the first Adam and the second Adam of Co1 15:45, and it is not clear that Christ is meant in either place. Some suppose that there is a reference here to what Eve said when she brought forth Cain: I have gotten a man from the Lord, קניתי איש את יהוה kanithi ish eth Yehovah, I have possessed or obtained a man, the Lord; that is, as Dr. Lightfoot explains it, that the Lord himself should become man: and he thinks that Eve had respect to the promise of Christ when she named her son; as Adam had when he named his wife. If Eve had this in view, we can only say she was sadly mistaken: indeed the conjecture is too refined.
The terms first man of the earth, and second man from heaven, are frequent among the Jews: אדם לעילא the superior Adam; and אדם תתאה Adam the inferior; that is, the earthly and the heavenly Adam: Adam before the resurrection, and Adam after it.
Albert Barnes: Notes on the Bible - 1834
15:47: The first man - Adam.
Is of the earth - Was made of the dust; see Gen 2:7.
Earthy - Partaking of the earth; he was a mass of animated clay, and could be appropriately called "dust;" Gen 3:19. Of course, he must partake of a nature that was low, mean, mortal, and corruptible.
The second man - Christ; see the note on Co1 15:45. He is called the second man, as being the second who sustained a relation to people that was materially to affect their conduct and destiny; the second and the last Co1 15:45, who should sustain a special headship to the race.
The Lord from heaven - Called in Co1 2:8, the "Lord of glory;" see note on that place. This expression refers to the fact that the Lord Jesus had a heavenly origin, in contradistinction from Adam, who was formed from the earth. The Latin Vulgate renders this, "the second man from heaven is heavenly;" and this idea seems to accord with the meaning in the former member of the verse. The sense is, evidently, that as the first man had an earthly origin, and was, therefore, earthy, so the second man being from heaven, as his proper home, would have a body adapted to that abode; unlike that which was earthy, and which would be suited to his exalted nature, and to the world where he would dwell. And while, therefore, the phrase "from heaven" refers to his heavenly origin, the essential idea is, that he would have a body that was adapted to such an origin and such a world - a body unlike that which was earthy. That is, Christ had a glorified body to which the bodies of the saints must yet be made like.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:47: first: Co1 15:45; Gen 2:7, Gen 3:19; Joh 3:13, Joh 3:31; Co2 5:1
the Lord: Isa 9:6; Jer 23:6; Mat 1:23; Luk 1:16, Luk 1:17, Luk 2:11; Joh 3:12, Joh 3:13, Joh 3:31, Joh 6:33; Act 10:36; Eph 4:9-11; Ti1 3:16
Geneva 1599
The first man [is] of the earth, (z) earthy: the second man [is] the Lord from (a) heaven.
(z) Wallowing in dirt, and wholly given to an earthly nature.
(a) As Adam was the first man, Christ is the second man; and these two are spoken of, as if they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all the spiritual offspring: and that he is "the Lord from heaven"; in distinction from the first man. (Ed.)
John Gill
The first man is of the earth, earthy,.... He was formed out of the earth, Gen 2:7 and the word there used signifies red earth. Josephus (c) observes, that the first man was called Adam, which in the Hebrew tongue signifies red, because he was made out of red earth; for such, adds he, is the true and virgin earth: Pausanias (d) makes mention of a clay, which is not the colour of earth, but like the sand of brooks and rivers; and gives a smell very near to that of the skin, or body of men; and which is said to be the remains of that clay, out of which all mankind was made: but be that as it will, Adam was certainly made out of the earth, and had his habitation and abode assigned him in the garden of Eden, and was made to cultivate and till it; his lordship and dominion, at most and best, only extended to the terraqueous globe, and the creatures in it; and having sinned, he was not only thrust out of the garden to till the ground out of which he was taken, but doomed to return to the dust from whence he came; and whose sin and fall had such an influence on him and his posterity, as to make their souls sensual and earthly, to mind, affect, and cleave unto earthly things:
the second man is the Lord from heaven; as Adam was the first man, Christ is the second man; and these two are spoken of, as it they were the only two men in the world; because as the former was the head and representative of all his natural posterity, so the latter is the head and representative of all his spiritual offspring: and he is "the Lord from heaven"; in distinction from the first man, who was of the earth, and whose lordship reached only to the earth; whereas Christ is Lord of all, not only Lord of lords below, but Lord of angels and saints above; the whole family in heaven and in earth is named of him; and he has all power in heaven and in earth, and a name above every name in this world, and that to come, and is indeed higher than the heavens: this is not to be understood of his human nature, or of his human body, as if that came down from heaven, and passed through the virgin, as some heretics of old said, as water through a pipe; for though it was conceived and formed in a miraculous manner, under the overshadowing of the Holy Ghost from on high, yet was formed out of the matter and substance of the virgin, and so was of the earth; and was indeed an earthly body, supported by earthly means, and at last returned to the earth, and was interred in it: but it is to be understood either of Christ as a divine person, as the Son of God, as Lord of all, coming down from heaven at his incarnation; not by local motion, or change of place, but by assumption of the human nature into union with him, the Lord from heaven; or rather of him as he shall descend from heaven, as the Lord and Judge of all at the last day, when he will come in his glorious, spiritual, and heavenly body; and raise the righteous dead, and fashion their bodies like his own; when what follows will have its full accomplishment. The Cabalistic doctors among the Jews often speak (e) of , "the superior man", and , "the inferior man"; and in their Cabalistic table (f), in the sixth "sephirah", or number, they place the man from above, the heavenly Adam; and, in one of their writings (g), have these remarkable words,
"anynt Mdaw hale Mda Nam, "who is the supreme man and the second man", but of whom it is said, Prov 30:4 "what is his name, and what is his son's name?" what is his name? this is the supreme man; what is his son's name? this is the inferior man; and both of them are intimated in that Scripture, Ex 3:13 "and they shall say unto me, what is his name? what shall I say?"''
Some copies, and the Vulgate Latin and Ethiopic versions; leave out the word "Lord", and add the word "heavenly", reading the clause thus, "the second man from heaven, heavenly".
(c) Antiqu. l. 1. c. 1. sect. 2. (d) Phocica, sive l. 10. p. 615. (e) Raziel, fol. 26. 1. & 31. 1. & 33. 1. Tzeror Hammor, fol. 1. 4. (f) In Cabala Denudata, par. 2. p. 9. (g) Zohar in Gen. fol. 39. 2.
John Wesley
The first man was from the earth, earthy; the second man is the Lord from heaven - The first man, being from the earth, is subject to corruption and dissolution, like the earth from which he came. The second man - St. Paul could not so well say, "Is from heaven, heavenly:" because, though man owes it to the earth that he is earthy, yet the Lord does not owe his glory to heaven. He himself made the heavens, and by descending from thence showed himself to us as the Lord. Christ was not the second man in order of time; but in this respect, that as Adam was a public person, who acted in the stead of all mankind, so was Christ. As Adam was the first general representative of men, Christ was the second and the last. And what they severally did, terminated not in themselves, but affected all whom they represented.
Robert Jamieson, A. R. Fausset and David Brown
of the earth--inasmuch as being sprung from the earth, he is "earthy" (Gen 2:7; Gen 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth.
the Lord--omitted in the oldest manuscripts and versions.
from heaven-- (Jn 3:13, Jn 3:31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.
15:4815:48: Որպէս հողեղէնն, նո՛յնպէս եւ հողեղէնքս, եւ որպէս երկնաւորն, նո՛յնպէս եւ երկնաւորքն[3940]։ [3940] Ոմանք. Որպէս եւ հողեղէնն... նոյնպէս եւ երկրաւորքս։
48 Ինչպէս հողեղէնն է, նոյնպէս եւ հողեղէններն են, եւ ինչպէս երկնաւորը, նոյնպէս եւ՝ երկնաւորները:
48 Ինչպէս էր հողեղէնը՝ նոյնպէս ալ հողեղէնները ու ինչպէս երկնաւորը՝ նոյնպէս ալ երկնաւորները
Որպէս հողեղէնն, նոյնպէս եւ հողեղէնքս. եւ որպէս երկնաւորն, նոյնպէս եւ երկնաւորքն:

15:48: Որպէս հողեղէնն, նո՛յնպէս եւ հողեղէնքս, եւ որպէս երկնաւորն, նո՛յնպէս եւ երկնաւորքն[3940]։
[3940] Ոմանք. Որպէս եւ հողեղէնն... նոյնպէս եւ երկրաւորքս։
48 Ինչպէս հողեղէնն է, նոյնպէս եւ հողեղէններն են, եւ ինչպէս երկնաւորը, նոյնպէս եւ՝ երկնաւորները:
48 Ինչպէս էր հողեղէնը՝ նոյնպէս ալ հողեղէնները ու ինչպէս երկնաւորը՝ նոյնպէս ալ երկնաւորները
zohrab-1805▾ eastern-1994▾ western am▾
15:4848: Каков перстный, таковы и перстные; и каков небесный, таковы и небесные.
15:48  οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·
15:48. οἷος (Which-belonged) ὁ (the-one) χοϊκός, (heap-belonged-of,"τοιοῦτοι (the-ones-unto-the-one-these) καὶ (and) οἱ (the-ones) χοϊκοί , ( heap-belonged-of ,"καὶ (and) οἷος (which-belonged) ὁ (the-one) ἐπουράνιος, (upon-sky-belonged,"τοιοῦτοι (the-ones-unto-the-ones-these) καὶ (and) οἱ (the-ones) ἐπουράνιοι : ( upon-sky-belonged )
15:48. qualis terrenus tales et terreni et qualis caelestis tales et caelestesSuch as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly.
48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly.
15:48. Such things as are like the earth are earthly; and such things as are like the heavens are heavenly.
As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that are heavenly:

48: Каков перстный, таковы и перстные; и каков небесный, таковы и небесные.
15:48  οἷος ὁ χοϊκός, τοιοῦτοι καὶ οἱ χοϊκοί, καὶ οἷος ὁ ἐπουράνιος, τοιοῦτοι καὶ οἱ ἐπουράνιοι·
15:48. qualis terrenus tales et terreni et qualis caelestis tales et caelestes
Such as is the earthly, such also are the earthly: and such as is the heavenly, such also are they that are heavenly.
15:48. Such things as are like the earth are earthly; and such things as are like the heavens are heavenly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
48-49: Люди, происшедшие от перстного родоначальника, Адама, должны по телу быть похожи на него, а те, которые имеют своим родоначальником небесного, должны иметь такое же прославленное тело, какое имеет Он. - Будем носить. Одни видят здесь изъяв. наклонение будущ. времени (foresomen), другие - сослаг. аориста (foreswmen). Хотя первое понимание подтверждается только свидетельством Ватиканского кодекса и Пешито, однако оно более согласно с смыслом всего места. При втором понимании нужно бы здесь видеть увещание (понесем!), а между тем здесь излагается положительное учение (ср. Рим V:1) такого содержания: "тело, с которым восстанут умершие, есть небесное тело, подобное телу Самого Господа".
Adam Clarke: Commentary on the Bible - 1831
15:48: As is the earthy, etc. - As Adam was, who was formed from the earth, so are all his descendants; frail, decaying, and subject to death.
As is the heavenly - As is the heavenly state of Adam and all glorified beings, so shall be the state of all those who, at the resurrection, are found fit for glory.
Albert Barnes: Notes on the Bible - 1834
15:48: As is the earthy - Such as Adam was.
Such are they also ... - Such are all his descendants; all who derive their nature from him. That is, they are frail, corruptible, mortal; they live in an animal body as he did, and like him, they are subject to corruption and decay.
And as is the heavenly - As is he who was from heaven; as is the Lord Jesus now in is glorified body. "Such are they also, etc." Such will they be also. They will be like him; they will have a body like his. This idea is more fully expressed in Phi 3:21, "Who shall change our vile body, that it may be fashioned like unto his glorious body."
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:48: such are they also that are earthy: Co1 15:21, Co1 15:22; Gen 5:3; Job 14:4; Joh 3:6; Rom 5:12-21
and as: Phi 3:20, Phi 3:21
Geneva 1599
(27) As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that are heavenly.
(27) He applies both the earthly naturalness of Adam (if I may so say) to our bodies, so long as they are naturally conversant upon earth, that is, in this life, and in the grave. And also the spirituality of Christ to our same bodies, after they are risen again: and he says that the former goes before, and that this latter will follow.
John Gill
As is the earthy, such are they also that are earthy,.... As was Adam's body, so are the bodies of those that descend from him; they are houses of clay, earthly houses of this tabernacle, which rise out of the earth, are maintained by the things of it, and return to it again:
and as is the heavenly, such are, or will be
they also that are heavenly; as is the glorious and spiritual body of Christ, the Lord from heaven, as that now is in heaven, and will be when he descends from thence; so will be the bodies of them that are heavenly, that are heaven born souls now, are partakers of the heavenly calling, and whose conversation is in heaven; and who, in the resurrection morn, will have heavenly, spiritual, and glorious bodies, like unto Christ's: so Philo (h) the Jew on those words, "and man became a living soul", has this note;
"there are two kinds of men, for the one is "the heavenly man", and the other is "earthy"; the heavenly man is he, who is made after the image of God, incorruptible, and wholly devoid of earthy substance; the earthy is made of seminal matter, which is called the ground.''
(h) Leg. Allegor. l. 1. p. 46.
John Wesley
They that are earthy - Who continue without any higher principle. They that are heavenly - Who receive a divine principle from heaven.
Robert Jamieson, A. R. Fausset and David Brown
As is the earthy--namely, Adam.
they . . . that are earthy--All Adam's posterity in their natural state (Jn 3:6-7).
the heavenly--Christ.
they . . . that are heavenly--His people in their regenerate state (Phil 3:20-21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.
15:4915:49: Եւ որպէս զգեցաք զպատկեր հողեղինին. զգեցցո՛ւք եւ զպատկեր երկնաւորին[3941]։ զզ [3941] Ոմանք. Զգեցաք զմարմին հողեղինին. զգեց՛՛։
49 Եւ ինչպէս որ կրեցինք հողեղէնի պատկերը, նոյնպէս եւ պիտի կրենք երկնաւորի պատկերը:
49 Եւ ինչպէս հողեղէնին կերպարանքը հագեր ենք, երկնաւորին կերպարանքն ալ պիտի հագնինք։
Եւ որպէս զգեցաք զպատկեր հողեղինին, զգեցցուք եւ զպատկեր երկնաւորին:

15:49: Եւ որպէս զգեցաք զպատկեր հողեղինին. զգեցցո՛ւք եւ զպատկեր երկնաւորին[3941]։ զզ
[3941] Ոմանք. Զգեցաք զմարմին հողեղինին. զգեց՛՛։
49 Եւ ինչպէս որ կրեցինք հողեղէնի պատկերը, նոյնպէս եւ պիտի կրենք երկնաւորի պատկերը:
49 Եւ ինչպէս հողեղէնին կերպարանքը հագեր ենք, երկնաւորին կերպարանքն ալ պիտի հագնինք։
zohrab-1805▾ eastern-1994▾ western am▾
15:4949: И как мы носили образ перстного, будем носить и образ небесного.
15:49  καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.
15:49. καὶ (and) καθὼς (down-as) ἐφορέσαμεν (we-beareed-unto) τὴν (to-the-one) εἰκόνα (to-a-resemblance) τοῦ (of-the-one) χοϊκοῦ (of-heap-belonged-of) φορέσωμεν (we-might-have-beareed-unto) καὶ (and) τὴν (to-the-one) εἰκόνα (to-a-resemblance) τοῦ (of-the-one) ἐπουρανίου. (of-upon-sky-belonged)
15:49. igitur sicut portavimus imaginem terreni portemus et imaginem caelestisTherefore, as we have borne the image of the earthly, let us bear also the image of the heavenly.
49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly.
15:49. And so, just as we have carried the image of what is earthly, let us also carry the image of what is heavenly.
And as we have borne the image of the earthy, we shall also bear the image of the heavenly:

49: И как мы носили образ перстного, будем носить и образ небесного.
15:49  καὶ καθὼς ἐφορέσαμεν τὴν εἰκόνα τοῦ χοϊκοῦ, φορέσομεν καὶ τὴν εἰκόνα τοῦ ἐπουρανίου.
15:49. igitur sicut portavimus imaginem terreni portemus et imaginem caelestis
Therefore, as we have borne the image of the earthly, let us bear also the image of the heavenly.
15:49. And so, just as we have carried the image of what is earthly, let us also carry the image of what is heavenly.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:49: And as we have borne the image of the earthy - As being descendants from Adam we have all been born in his likeness, and subject to the same kind of corruption, disgrace, and death; we shall also be raised to a life immortal, such as he now enjoys in the kingdom of God. This interpretation proceeds on the ground that what is here spoken belongs to Adam in his twofold state: viz. of mortality and immortality; of disgrace and honor; of earth and heaven.
But by many commentators the words are understood to refer to Adam and Christ, in Co1 15:46-49. By these, Christ is called the second Adam, the quickening Spirit, the second man, and the heavenly; whose image of righteousness and true holiness we are to bear.
But when I consider, 1st. How all these terms are used and applied in the Jewish writings, it appears to me that as this was not their import among them, so it was not the design of Paul; and it would be very difficult to find any place where Jesus Christ is called the second Adam in either Old or New Testament. The discourse of the apostle, Rom 5:14-19, will not prove it, though in those verses there is a comparison drawn between Adam and Christ; but that comparison refers to the extent of the sin and condemnation brought upon all men by the transgression of the first; and the redemption purchased for all men by the sacrifice of the last; and the superabundant grace procured by that sacrifice. But here, the comparison most evidently is between the state of man in this mortal life, and his state after the resurrection. Here, all men are corrupt and mortal, and here, all men die. There, all men shall be incorrupt and immortal, and, whether holy or unholy, shall be eternally immortal.
Of the image of Adam, in his heavenly or paradisaical state, the rabbins talk largely: they say that "God created Adam with a double image, earthly and heavenly; that he was the most perfect of all beings; that his splendor shone from one extremity of the earth to the other; that all feared before him; that he knew all wisdom, both earthly and heavenly; but when he sinned, his glory was diminished, and his wisdom departed from him." Yalcut Rubeni, fol. 10.
They add farther, that "in the time in which Adam received בדיוקנה עילאה the heavenly image, all creatures came to him, and acknowledged him king of the earth." Ibid., fol. 21.
From all this, and much more might be produced on the subject, (see Schoettgen), it appears that the apostle follows, as far as it could comport with his design, the sentiments of his countrymen, and that he adopts their very phraseology; and that it is through the medium of these sentiments and this phraseology that he is to be understood and interpreted. Others may understand all these passages differently; and still consider them as a parallel between Adam and Christ, which is the general view of interpreters. The view which I have taken of them appears to me to be much more consistent with the nature of the discourse, and the scope and design of the apostle. The common opinion is orthodox: what I here propose is no heresy. There are many difficulties in the chapter, and not a few in the verses immediately under consideration.
Albert Barnes: Notes on the Bible - 1834
15:49: And as we have borne the image of the earthy - As like our first father, we are frail, decaying, dying; as we are so closely connected with him as to be like him. This does not refer, mainly, to one bearing his moral character, but to the fact that we are, like him, subject to sickness, frailty, sorrow, and death.
We shall also bear the image of the heavenly - The Lord Jesus Christ, who was from heaven, and who is in heaven. As we are so closely connected with Adam as to resemble him. so by the divine arrangement, and by faith in the Lord Jesus, we are so closely connected with him that we shall resemble him in heaven. And as he is now free from frailty, sickness. pain, sorrow, and death, and as he has a pure and spiritual body, adapted to a residence in heaven, so shall we be in that future world. The argument here is, that the connection which is formed between the believer and the Saviour is as close as that which subsisted between him and Adam; and as that connection with Adam involved the certainty that he would be subjected to pain, sin, sickness, and death, so the connection with Christ involves the certainty that he will like him be free from sin, sickness, pain, and death, and like him will have a body that is pure, incorruptible, and immortal.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:49: as: Gen 5:3
we shall: Mat 13:43; Rom 8:29; Co2 3:18, Co2 4:10, Co2 4:11; Jo1 3:2
Geneva 1599
And as we have borne the (b) image of the earthy, we shall also bear the image of the heavenly.
(b) Not a vain and false image, but such a one as indeed had the truth with it.
John Gill
And as we have borne the image of the earthy,.... Which regards not so much the sinful image of the first man upon the soul, or the depravity of the powers and faculties of it, as his image of frailty and mortality on the body, having like him a body subject to infirmities and death:
we shall also bear the image of the heavenly; which likewise regards not so much the spiritual image of Christ stamped on the soul in regeneration, when Christ is formed in the heart, and the new man is created after his likeness, and which more and more appears, through every transforming view of him, and will be complete in glory, as the image and likeness of Christ upon the bodies of the saints in the resurrection, when they shall be fashioned like unto his: some copies, as the Alexandrian and others, read the words as an exhortation, let us bear the image, &c. as if the words were an improvement of the apostle's reasoning on this subject, engaging saints to be more concerned for, and seeking after a greater likeness to Christ in righteousness and true holiness; but the other reading and sense are best.
John Wesley
The image of the heavenly - Holiness and glory.
Robert Jamieson, A. R. Fausset and David Brown
as--Greek, "even as" (see Gen 5:3).
we shall also bear--or wear as a garment [BENGEL]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 1Cor 15:53) and faith assenting to it. An exhortation, and yet implying a promise (so Rom 8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.
15:5015:50: Բայց զայս ասեմ ե՛ղբարք, եթէ մարմին եւ արիւն զարքայութիւնն Աստուծոյ ժառանգել ո՛չ կարեն. եւ ո՛չ ապականութիւն զանապականութիւն ժառանգէ[3942]։ [3942] Ոմանք. Զարքայութիւն Աստուծոյ։
50 Բայց այս եմ ասում, եղբայրնե՛ր, որ մարմին եւ արիւն Աստծու թագաւորութիւնը ժառանգել չեն կարող. ոչ էլ ապականութիւնը անապականութիւն է ժառանգում:
50 Բայց այս կ’ըսեմ, եղբա՛յրներ, որ մարմին ու արիւն Աստուծոյ թագաւորութիւնը չեն կրնար ժառանգել. ո՛չ ալ ապականութիւնը կը ժառանգէ անապականութիւն։
Բայց զայս ասեմ, եղբարք, եթէ մարմին եւ արիւն զարքայութիւնն Աստուծոյ ժառանգել ոչ կարեն. եւ ոչ ապականութիւն զանապականութիւն ժառանգէ:

15:50: Բայց զայս ասեմ ե՛ղբարք, եթէ մարմին եւ արիւն զարքայութիւնն Աստուծոյ ժառանգել ո՛չ կարեն. եւ ո՛չ ապականութիւն զանապականութիւն ժառանգէ[3942]։
[3942] Ոմանք. Զարքայութիւն Աստուծոյ։
50 Բայց այս եմ ասում, եղբայրնե՛ր, որ մարմին եւ արիւն Աստծու թագաւորութիւնը ժառանգել չեն կարող. ոչ էլ ապականութիւնը անապականութիւն է ժառանգում:
50 Բայց այս կ’ըսեմ, եղբա՛յրներ, որ մարմին ու արիւն Աստուծոյ թագաւորութիւնը չեն կրնար ժառանգել. ո՛չ ալ ապականութիւնը կը ժառանգէ անապականութիւն։
zohrab-1805▾ eastern-1994▾ western am▾
15:5050: Но то скажу [вам], братия, что плоть и кровь не могут наследовать Царствия Божия, и тление не наследует нетления.
15:50  τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
15:50. Τοῦτο (To-the-one-this) δέ (moreover) φημι, (I-declare," ἀδελφοί , ( Brethrened ,"ὅτι (to-which-a-one) σὰρξ (a-flesh) καὶ (and) αἷμα (a-blood) βασιλείαν (to-a-ruling-of) θεοῦ (of-a-Deity) κληρονομῆσαι (to-have-lot-parceleed-unto) οὐ (not) δύναται , ( it-ableth ,"οὐδὲ (not-moreover) ἡ (the-one) φθορὰ (a-degrading) τὴν (to-the-one) ἀφθαρσίαν (an-un-degrading-unto) κληρονομεῖ. (it-lot-parceleeth-unto)
15:50. hoc autem dico fratres quoniam caro et sanguis regnum Dei possidere non possunt neque corruptio incorruptelam possidebitNow this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption.
50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
15:50. Now I say this, brothers, because flesh and blood is not able to possess the kingdom of God; neither will what is corrupt possess what is incorrupt.
Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption:

50: Но то скажу [вам], братия, что плоть и кровь не могут наследовать Царствия Божия, и тление не наследует нетления.
15:50  τοῦτο δέ φημι, ἀδελφοί, ὅτι σὰρξ καὶ αἷμα βασιλείαν θεοῦ κληρονομῆσαι οὐ δύναται, οὐδὲ ἡ φθορὰ τὴν ἀφθαρσίαν κληρονομεῖ.
15:50. hoc autem dico fratres quoniam caro et sanguis regnum Dei possidere non possunt neque corruptio incorruptelam possidebit
Now this I say, brethren, that flesh and blood cannot possess the kingdom of God: neither shall corruption possess incorruption.
15:50. Now I say this, brothers, because flesh and blood is not able to possess the kingdom of God; neither will what is corrupt possess what is incorrupt.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
50: Этот стих представляет собою переход к следующему отделу. Плоть и кров, т. е. наш нынешний телесный организм, не могут остаться не измененными, когда верующие должны будут вступить в славное царство Христово. - Тление - это те же плоть и кровь, но как бы уже тронутые тлением.
Adam Clarke: Commentary on the Bible - 1831
15:50: Flesh and blood cannot inherit the kingdom - This is a Hebrew periphrasis for man, and man in his present state of infirmity and decay. Man, in his present state, cannot inherit the kingdom of God; his nature is not suited to that place; he could not, in his present weak state, endure an exceeding great and eternal weight of glory. Therefore, it is necessary that he should die, or be changed; that he should have a celestial body suited to the celestial state. The apostle is certainly not speaking of flesh and blood in a moral sense, to signify corruption of mind and heart; but in a natural sense; as such, flesh and blood cannot inherit glory, for the reasons already assigned.
Albert Barnes: Notes on the Bible - 1834
15:50: Now this I say, brethren - "I make this affirmation in regard to this whole subject. I do it as containing the substance of all that I have said. I do it in order to pRev_ent all mistake in regard to the nature of the bodies which shall be raised up." This affirmation is made respecting all the dead and all the living, that there must be a material and important change in regard to them before they can be prepared for heaven. Paul had proved in the pRev_ious verses that it was possible for God to give us bodies different from those which we now possess; he here affirms, in the most positive manner, that it was indispensable that we should have bodies different from what we now have.
Flesh and blood - Bodies organized as ours now are. "Flesh and blood" denotes such bodies as we have here, bodies that are fragile. weak, liable to disease, subject to pain and death. They are composed of changing particles; to be repaired and strengthened daily; they are subject to decay, and are wasted away by sickness, and of course they cannot be suited to a world where there shall be no decay and and no death.
Cannot inherit - Cannot be admitted as heir to the kingdom of God. The future world of glory is often represented as an heirship; see the note on Rom 8:17.
The kingdom of God - Heaven; appropriately called his kingdom, because he shall reign there in undivided and perfect glory foRev_er.
Neither doth corruption ... - Neither can that which is in its nature corruptible, and liable to decay, be adapted to a world where all is incorruptible. The apostle here simply states the fact. He does not tell us why it is impossible. It may be because the mode of communication there is not by the bodily senses; it may be because such bodies as ours would not be suited to relish the pure and exalted pleasures of an incorruptible world; it may be because they would interfere with the exalted worship, the active service, and the sleepless employments of the heavenly world; it may be because such a body is constituted to derive pleasure from objects which shall not be found in heaven. It is adapted to enjoyment in eating and drinking, and the pleasures of the eye, the ear, the taste, the touch; in heaven the soul shall be awake to more elevated and pure enjoyments than these, and, of course, such bodies as we here have would impede our progress and destroy our comforts, and be ill adapted to all the employments and enjoyments of that heavenly world.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:50: this: Co1 1:12, Co1 7:29; Co2 9:6; Gal 3:17, Gal 5:16; Eph 4:17; Col 2:4
that: Co1 6:13; Mat 16:17; Joh 3:3-6; Co2 5:1
Geneva 1599
(28) Now this I say, brethren, that (c) flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption.
(28) The conclusion: we cannot be partakers of the glory of God unless we put off all that gross and filthy nature of our bodies subject to corruption, that the same body may be adorned with incorruptible glory.
(c) Flesh and blood are taken here for a living body, which cannot attain to incorruption, unless it puts off corruption.
John Gill
Now this I say, brethren,.... Upon the whole, I assert this, and observe it to you, out of a truly Christian respect for you, as brethren in the Lord, that
flesh and blood cannot inherit the kingdom of God: this shows the necessity there is of a difference between the body that now is, and that which shall be, which the apostle has so largely insisted on, and so clearly proved and explained, in the preceding verses; because the body, as it now is, is not capable of possessing the heavenly glory; was it to be introduced into heaven, in the condition it is now, it would break in pieces, and crumble into dust; it would not be able to bear the glory of that state and place: by flesh and blood is meant, not human nature as to the substance of it, or as consisting of flesh and blood, for that can and does inherit the kingdom of God; witness the human nature, or body of Christ, the bodies of the saints that rose after his resurrection, and those of Enoch and Elijah, who were translated body and soul to heaven; so that this passage makes nothing for those that deny the resurrection of the same body, and plead for a new and an aerial one: but the human nature, or body, so and so qualified, is here meant; either as corrupted with sin, for without holiness and righteousness no man shall see the Lord, or enter into and possess the kingdom of heaven; or flesh and blood, or an human body, as it is now supported in this animal life, with meat and drink, &c. and as it is frail and mortal, and subject to death, in which sense the phrase is used in Scripture; see Mt 16:17 and often by the Jews; so Abraham is represented by them as saying (i),
"I am , "flesh and blood", tomorrow I shall depart out of the world, or die:''
Tit would be endless to give the many instances that might be produced of this use of the phrase with them, and in which sense it is to be taken here: and the meaning is, that saints in their frail mortal bodies, such as they now are, are not capable of enjoying the heavenly glory; which is called "the kingdom", because of its riches, glory, grandeur, and magnificence; and the kingdom "of God", because it is of his preparing and giving; and what he calls his people to, and makes them meet for, and in which they will reign with him for evermore: heirs of it they may be, and are now whilst in this frail and mortal state; but inherit, possess, and enjoy it, they cannot, as not without holiness of soul, so not without immortality of body; and therefore it is necessary that the body should rise different in qualities from, though the same in substance with, the present body; that it should rise incorruptible, glorious, powerful, and spiritual; that it may be fitted for, and be able to bear the exceeding weight of glory in the other world:
neither doth corruption inherit incorruption: by corruption is not so much meant sin, or the corruption of nature, or man as corrupted by sin, though it is true of such an one, that he does not, and cannot inherit incorruption; the incorruptible crown, the crown of glory that fadeth not away, the incorruptible inheritance, reserved in the heavens, those riches which moth and rust corrupt not; but the body, as it is generated in corruption, is supported by corruptible things, and is subject to corruption and worms; in such a situation it is unfit for, and incapable of inheriting eternal glory; it must be different from what it is; it must put on immortality, and be clothed with incorruption: the word inherit in both clauses shows, that the heavenly glory is an inheritance, and belongs to children only; is their heavenly Father's bequest unto them; is not bought or acquired by anything of theirs; and is what they enter into and upon, in virtue and consequence of the death of the testator, Christ.
(i) Bemibdar Rabba, sect. 11. fol. 202. 3.
John Wesley
But first we must be entirely changed; for such flesh and blood as we are clothed with now, cannot enter into that kingdom which is wholly spiritual: neither doth this corruptible body inherit that incorruptible kingdom.
Robert Jamieson, A. R. Fausset and David Brown
(See on 1Cor 15:37; 1Cor 15:39). "Flesh and blood" of the same animal and corruptible nature as our present (1Cor 15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (Jn 3:6; Gal 2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God.
cannot--Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [BENGEL] of mere animal flesh and blood (Gal 1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Lk 24:39; Jn 20:27, compared with Phil 3:21.
the kingdom of God--which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (1Cor 15:36, 1Cor 15:52-53).
15:5115:51: Արդ՝ խորհուրդ մի՛ ասեմ ձեզ. Ամենեքեան ննջեսցո՛ւք, այլ ո՛չ եթէ ամենեքեան։ Նորոգեսցո՛ւք[3943] [3943] Ոմանք. Այլ ոչ ամենեքին նո՛՛։ Ուր Ոսկան եւեթ այսպէս ընթեռնու. Նորոգիցուք։ (52) Յանկարծակի յա՛՛։
51 Արդ, մի խորհուրդ եմ յայտնում ձեզ. բոլորս էլ պիտի ննջենք, բայց ոչ թէ իսկապէս բոլորս[54].[54] Յունարէնը ունի բոլորս չէ, որ պիտի ննջենք, բայց բոլորս պիտի նորոգուենք:
51 Ահա ձեզի խորհուրդ մը կ’ըսեմ։ Ամէնքս պիտի չննջենք, բայց ամէնքս ալ պիտի փոխուինք,
Արդ խորհուրդ մի ասեմ ձեզ. [78]Ամենեքեան ննջեսցուք, այլ ոչ եթէ ամենեքեան:

15:51: Արդ՝ խորհուրդ մի՛ ասեմ ձեզ. Ամենեքեան ննջեսցո՛ւք, այլ ո՛չ եթէ ամենեքեան։ Նորոգեսցո՛ւք[3943]
[3943] Ոմանք. Այլ ոչ ամենեքին նո՛՛։ Ուր Ոսկան եւեթ այսպէս ընթեռնու. Նորոգիցուք։ (52) Յանկարծակի յա՛՛։
51 Արդ, մի խորհուրդ եմ յայտնում ձեզ. բոլորս էլ պիտի ննջենք, բայց ոչ թէ իսկապէս բոլորս[54].
[54] Յունարէնը ունի բոլորս չէ, որ պիտի ննջենք, բայց բոլորս պիտի նորոգուենք:
51 Ահա ձեզի խորհուրդ մը կ’ըսեմ։ Ամէնքս պիտի չննջենք, բայց ամէնքս ալ պիտի փոխուինք,
zohrab-1805▾ eastern-1994▾ western am▾
15:5151: Говорю вам тайну: не все мы умрем, но все изменимся
15:51  ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα,
15:51. ἰδοὺ ( Thou-should-have-had-seen ,"μυστήριον (to-a-flexerlet) ὑμῖν (unto-ye) λέγω: (I-forth) πάντες ( all ) οὐ (not) κοιμηθησόμεθα (we-shall-be-reposed-unto," πάντες ( all ) δὲ (moreover) ἀλλαγησόμεθα, (we-shall-have-been-othered,"
15:51. ecce mysterium vobis dico omnes quidem resurgemus sed non omnes inmutabimurBehold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.
51. Behold, I tell you a mystery: We shall not all sleep, but we shall all be changed,
15:51. Behold, I tell you a mystery. Certainly, we shall all rise again, but we shall not all be transformed:
Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed:

51: Говорю вам тайну: не все мы умрем, но все изменимся
15:51  ἰδοὺ μυστήριον ὑμῖν λέγω· πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα,
15:51. ecce mysterium vobis dico omnes quidem resurgemus sed non omnes inmutabimur
Behold, I tell you a mystery. We shall all indeed rise again: but we shall not all be changed.
15:51. Behold, I tell you a mystery. Certainly, we shall all rise again, but we shall not all be transformed:
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ mh▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
51-52: Тайну. Апостолу сделалось известно то, что он говорит далее, по особому откровению от Бога (ср. 1: Сол IV:15). - При последней трубе. Никакая труба не может пробудить мертвых. Поэтому здесь это выражение может означать только особое всемогущее веление Божие, в силу которого мертвые должны воскреснуть, а живые - измениться по телу. Самый образ заимствован от тех сигналов, какие подавали еврейские священники, когда евреям, странствовавшим в пустыне, приходилось подниматься в путь или же собираться на праздник к скинии (Чис X:2-10). Из того, что труба названа последнею, можно выводить заключение, что еще ранее будут иметь место другие повеления Божии, которые будут иметь значение для мира духов. - Ибо вострубит, т. е. труба вострубит. Опять это - образное выражение, указывающее на одновременность воскресения мертвых и изменения живых. - Мы, т. е. все верующие, которые доживут до второго пришествия. Апостол не знал, доживет ли он сам до этого срока (ср. ст. 30: и 31; VI:14; Флп I:20: и II:17) и, ввиду присущего ему упования на близкое пришествие Господне, скорее мог причислять себя к тем, кто доживет до этого времени.
Matthew Henry: Concise Commentary on the Whole Bible - 1706
The Resurrection of Saints.A. D. 57.
51 Behold, I show you a mystery; We shall not all sleep, but we shall all be changed, 52 In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 55 O death, where is thy sting? O grave, where is thy victory? 56 The sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.

To confirm what he had said of this change,

I. He here tells them what had been concealed from or unknown to them till then--that all the saints would not die, but all would be changed. Those that are alive at our Lord's coming will be caught up into the clouds, without dying, 1 Thess. iv. 11. But it is plain from this passage that it will not be without changing from corruption to incorruption. The frame of their living bodies shall be thus altered, as well as those that are dead; and this in a moment, in the twinkling of an eye, v. 52. What cannot almighty power effect? That power that calls the dead into life can surely thus soon and suddenly change the living; for changed they must be as well as the dead, because flesh and blood cannot inherit the kingdom of God. This is the mystery which the apostle shows the Corinthians: Behold, I show you a mystery; or bring into open light a truth dark and unknown before. Note, There are many mysteries shown to us in the gospel; many truths that before were utterly unknown are there made known; many truths that were but dark and obscure before are there brought into open day, and plainly revealed; and many things are in part revealed that will never be fully known, nor perhaps clearly understood. The apostle here makes known a truth unknown before, which is that the saints living at our Lord's second coming will not die, but be changed, that this change will be made in a moment, in the twinkling of an eye, and at the sound of the last trump; for, as he tells us elsewhere, the Lord himself shall descend with a shout, with a voice of the archangel, and with the trump of God (1 Thess. iv. 16), so here, the trumpet must sound. It is the loud summons of all the living and all the dead, to come and appear at the tribunal of Christ. At this summons the graves shall open, the dead saints shall rise incorruptible, and the living saints be changed to the same incorruptible state, v. 52.

II. He assigns the reason of this change (v. 53): For this corruptible must put on incorruption, and this mortal must put on immortality. How otherwise could the man be a fit inhabitant of the incorruptible regions, or be fitted to possess the eternal inheritance? How can that which is corruptible and mortal enjoy what is incorruptible, permanent, and immortal? This corruptible body must be made incorruptible, this mortal body must be changed into immortal, that the man may be capable of enjoying the happiness designed for him. Note, It is this corruptible that must put on incorruption; the demolished fabric that must be reared again. What is sown must be quickened. Saints will come in their own bodies (v. 38), not in other bodies.

III. He lets us know what will follow upon this change of the living and dead in Christ: Then shall be brought to pass that saying, Death is swallowed up in victory; or, He will swallow up death in victory. Isa. xxv. 8. For mortality shall be then swallowed up of life (2 Cor. v. 4), and death perfectly subdued and conquered, and saints for ever delivered from its power. Such a conquest shall be obtained over it that it shall for ever disappear in those regions to which our Lord will bear his risen saints. And therefore will the saints hereupon sing their epinikion, their song of triumph. Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, eis nikos. Christ hinders it from swallowing his saints when they die; but, when they rise again, death shall, as to them, be swallowed for ever. And upon this destruction of death will they break out into a song of triumph.

1. They will glory over death as a vanquished enemy, and insult this great and terrible destroyer: "O death! where is thy sting? Where is now thy sting, thy power to hurt? What mischief hast thou done us? We are dead; but behold we live again, and shall die no more. Thou art vanquished and disarmed, and we are out of the reach of thy deadly dart. Where now is thy fatal artillery? Where are thy stores of death? We fear no further mischiefs from thee, nor heed thy weapons, but defy thy power, and despise thy wrath. And, O grave! where is thy victory? Where now is thy victory? What has become of it? Where are the spoils and trophies of it? Once we were thy prisoners, but the prison-doors are burst open, the locks and bolts have been forced to give way, our shackles are knocked off, and we are for ever released. Captivity is taken captive. The imaginary victor is conquered, and forced to resign his conquest and release his captives. Thy triumphs, grave, are at an end. The bonds of death are loosed, and we are at liberty, and are never more to be hurt by death, nor imprisoned in the grave." In a moment, the power of death, and the conquests and spoils of the grave, are gone; and, as to the saints, the very signs of them will not remain. Where are they? Thus will they raise themselves, when they become immortal, to the honour of their Saviour and the praise of divine grace: they shall glory over vanquished death.

2. The foundation for this triumph is here intimated, (1.) In the account given whence death had its power to hurt: The sting of death is sin. This gives venom to his dart: this alone puts it into the power of death to hurt and kill. Sin unpardoned, and nothing else, can keep any under his power. And the strength of sin is the law; it is the divine threatening against the transgressors of the law, the curse there denounced, that gives power to sin. Note, Sin is the parent of death, and gives it all its hurtful power. By one man sin entered into the world, and death by sin, Rom. v. 12. It is its cursed progeny and offspring. (2.) In the account given of the victory saints obtain over it through Jesus Christ, v. 56. The sting of death is sin; but Christ, by dying, has taken out this sting. He has made atonement for sin; he has obtained remission of it. It may hiss therefore, but it cannot hurt. The strength of sin is the law; but the curse of the law is removed by our Redeemer's becoming a curse for us. So that sin is deprived of its strength and sting, through Christ, that is, by his incarnation, suffering, and death. Death may seize a believer, but cannot sting him, cannot hold him in his power. There is a day coming when the grave shall open, the bands of death be loosed, the dead saints revive, and become incorruptible and immortal, and put out of the reach of death for ever. And then will it plainly appear that, as to them, death will have lost its strength and sting; and all by the mediation of Christ, by his dying in their room. By dying, he conquered death, and spoiled the grave; and, through faith in him, believers become sharers in his conquests. They often rejoice beforehand, in the hope of this victory; and, when they arise glorious from the grave, they will boldly triumph over death. Note, It is altogether owing to the grace of God in Christ that sin is pardoned and death disarmed. The law puts arms into the hand of death, to destroy the sinner; but pardon of sin takes away this power from the law, and deprives death of its strength and sting. It is by the grace of God, through the redemption which is in Christ Jesus, that we are freely justified, Rom. iii. 24. It is no wonder, therefore, (3.) If this triumph of the saints over death should issue in thanksgiving to God: Thanks be to God, who giveth us the victory through Christ Jesus, our Lord, v. 57. The way to sanctify all our joy is to make it tributary to the praise of God. Then only do we enjoy our blessings and honours in a holy manner when God has his revenue of glory out of it, and we are free to pay it to him. And this really improves and exalts our satisfaction. We are conscious at once of having done our duty and enjoyed our pleasure. And what can be more joyous in itself than the saints' triumph over death, when they shall rise again? And shall they not then rejoice in the Lord, and be glad in the God of their salvation? Shall not their souls magnify the Lord? When he shows such wonders to the dead, shall they not arise and praise him? Ps. lxxxviii. 10. Those who remain under the power of death can have no heart to praise; but such conquests and triumphs will certainly tune the tongues of the saints to thankfulness and praise--praise for the victory (it is great and glorious in itself), and for the means whereby it is obtained (it is given of God through Christ Jesus), a victory obtained not by our power, but the power of God; not given because we are worthy, but because Christ is so, and has by dying obtained this conquest for us. Must not this circumstance endear the victory to us, and heighten our praise to God? Note, How many springs of joy to the saints and thanksgiving to God are opened by the death and resurrection, the sufferings and conquests, of our Redeemer! With what acclamations will saints rising from the dead applaud him! How will the heaven of heavens resound his praises for ever! Thanks be to God will be the burden of their song; and angels will join the chorus, and declare their consent with a loud Amen, Hallelujah.

The Obligations of Christians.A. D. 57.
58 Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.

In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.

I. An exhortation, and this threefold:-- 1. That they should be stedfast--hedraioi, firm, fixed in the faith of the gospel, that gospel which he had preached and they had received, namely, That Christ died for our sins, and arose again the third day, according to the scriptures (v. 3, 4), and fixed in the faith of the glorious resurrection of the dead, which, as he had shown, had so near and necessary a connection with the former. "Do not let your belief of these truths be shaken or staggered. They are most certain, and of the last importance." Note, Christians should be stedfast believers of this great article of the resurrection of the dead. It is evidently founded on the death of Christ. Because he lives, his servants shall live also, John xiv. 19. And it is of the last importance; a disbelief of a future life will open a way to all manner of licentiousness, and corrupt men's morals to the last degree. It will be easy and natural to infer hence that we may live like beasts, and eat and drink, for to-morrow we die. 2. He exhorts them to be immovable, namely, in their expectation of this great privilege of being raised incorruptible and immortal. Christians should not be moved away from this hope of this gospel (Col. i. 23), this glorious and blessed hope; they should not renounce nor resign their comfortable expectations. They are not vain, but solid hopes, built upon sure foundations, the purchase and power of their risen Saviour, and the promise of God, to whom it is impossible to lie--hopes that shall be their most powerful supports under all the pressures of life, the most effectual antidotes against the fears of death, and the most quickening motives to diligence and perseverance in Christian duty. Should they part with these hopes? Should they suffer them to be shaken? Note, Christians should live in the most firm expectation of a blessed resurrection. This hope should be an anchor to their souls, firm and sure, Heb. vi. 19. 3. He exhorts them to abound in the work of the Lord, and that always, in the Lord's service, in obeying the Lord's commands. They should be diligent and persevering herein, and going on towards perfection; they should be continually making advances in true piety, and ready and apt for every good work. The most cheerful duty, the greatest diligence, the most constant perseverance, become those who have such glorious hopes. Can we too much abound in zeal and diligence in the Lord's work, when we are assured of such abundant recompences in a future life? What vigour and resolution, what constancy and patience, should those hopes inspire! Note, Christians should not stint themselves as to their growth in holiness, but be always improving in sound religion, and abounding in the work of the Lord.

II. The motive resulting from the former discourse is that their labour shall not be in vain in the Lord; nay, they know it shall not. They have the best grounds in the world to build upon: they have all the assurance that can rationally be expected: as surely as Christ is risen, they shall rise; and Christ is as surely risen as the scriptures are true, and the word of God. The apostles saw him after his death, testified this truth to the world in the face of a thousand deaths and dangers, and confirmed it by miraculous powers received from him. Is there any room to doubt a fact so well attested? Note, True Christians have undoubted evidence that their labour will not be in vain in the Lord; not their most diligent services, nor their most painful sufferings; they will not be in vain, not be vain and unprofitable. Note, The labour of Christians will not be lost labour; they may lose for God, but they will lose nothing by him; nay, there is more implied than is expressed in this phrase: it means that they shall be abundantly rewarded. He will never be found unjust to forget their labour of love, Heb. vi. 10. Nay, he will do exceedingly abundantly above what they can now ask or think. Neither the services they do for him, nor the sufferings they endure for him here, are worthy to be compared with the joy hereafter to be revealed in them, Rom. viii. 18. Note, Those who serve God have good wages; they cannot do too much nor suffer too much for so good a Master. If they serve him now, they shall see him hereafter; if they suffer for him on earth, they shall reign with him in heaven; if they die for his sake, they shall rise again from the dead, be crowned with glory, honour, and immortality, and inherit eternal life.
Adam Clarke: Commentary on the Bible - 1831
15:51: I show you a mystery - That is, a thing which you have never known before. But what is this mystery? Why, that we shall not all sleep; we shall not all die; but we shall all be changed: of this the Jews had not distinct notions. For, as flesh and blood cannot inherit glory, and all shall not be found dead at the day of judgment, then all must be changed - undergo such a change that their bodies may become spiritual, like the bodies of those who shall be raised from the dead.
Albert Barnes: Notes on the Bible - 1834
15:51: Behold I show you - This commences the third subject of inquiry in the chapter, the question, what will become of those who are alive when the Lord Jesus shall return to raise the dead? This was an obvious inquiry, and the answer was, perhaps, supposed to be difficult. Paul answers it directly, and says that they will undergo an instantaneous change, which will make them like the dead that shall be raised.
A mystery - On the meaning of this word, see the note on Co1 2:7. The word here does not mean anything which was in its nature unintelligible, but that which to them had been hitherto unknown. "I now communicate to you a truth which has not been brought into the discussion, and in regard to which no communication has been made to you." On this subject there had been no Revelation. Though the Pharisees held that the dead would rise, yet they do not seem to have made any statement in regard to the living who should remain when the dead should rise. Nor, perhaps, had the subject occupied the attention of the apostles; nor had there been any direct communication on it from the Lord Jesus himself. Paul then here says, that he was about to communicate a great truth which till then had been unknown, and to resolve a great inquiry on which there had as yet been no Revelation.
We shall not all sleep - We Christians; grouping all together who then lived and should live afterward, for his discussion has relation to them all. The following remarks may, perhaps, remove some of the difficulty which attends the interpretation of this passage. The objection which is made to it is, that Paul expected to live until the Lord Jesus should return; that he, therefore, expected that the world would soon end, and that in this he was mistaken, and could not be inspired. To this, we may reply:
(1) He is speaking of Christians as such - of the whole church that had been redeemed - of the entire mass that should enter heaven; and he groups them all together, and connects himself with them, and says, "We shall not die; we Christians, including the whole church, shall not all die," etc. That he did not refer only to those whom he was then addressing, is apparent from the whole discussion. The argument relates to Christians - to the church at large; and the affirmation here has reference to that church considered as one church that was to be raised up on the last Day.
(2) that Paul did not expect that the Lord Jesus would soon come, and that the world would soon come to an end, is apparent from a similar place in the Epistle to the Thessalonians. In Th1 4:15, he uses language remarkably similar to that which is used here: "We which are alive, and remain unto the coming of the Lord," etc. This language was interpreted by the Thessalonians as teaching that the world would soon come to an end, and the effect had been to produce a state of alarm. Paul was, therefore, at special pains to show in his Second Epistle to them, that he did not mean any such thing. He showed them 2 Thes. 2 that the end of the world was not near; that very important events were to occur before the world would come to an end; and that his language did not imply any expectation on his part that the world would soon terminate, or that the Lord Jesus would soon come.
(3) Parallel expressions occur in the other writers of the New Testament, and with a similar signification. Thus, John Jo1 2:18 says, "It is the last time;" compare Heb 1:2. But the meaning of this is not that the world would soon come to an end. The prophets spoke of a period which they called "the last days" (Isa 2:2; Mic 4:1; in Hebrew, "the after days"), as the period in which the Messiah would live and reign. By it they meant the dispensation which should be the last; that under which the world would close; the reign of the Messiah, which would be the last economy of human things. But it did not follow that this was to be a short period; or that it might not be longer than any one of the former, or than all the former put together. This was that which John spoke of as the last time.
(4) I do not know that the proper doctrine of inspiration suffers, if we admit that the apostles were ignorant of the exact time when the world would close; or even that in regard to the precise period when that would take place, they might be in error. The following considerations may be suggested on this subject, showing that the claim to inspiration did not extend to the knowledge of this fact:
(a) That they were not omniscient, and there is no more absurdity in supposing that they were ignorant on this subject than in regard to any other.
(b) Inspiration extended to the order of future events, and not to the thees. There is in the Scriptures no statement of the time when the world would close. Future events were made to pass before the minds of the prophets, as in a landscape. The order of the images may be distinctly marked, but the times may not be designated. And even events which may occur in fact at distant periods, may in vision appear to be near each other; as in a landscape, objects which are in fact separated by distant intervals, like the ridges of a mountain, may appeal to lie close to each other.
(c) The Saviour expressly said, that it was not designed that they should know when future events would occur. Thus, after his ascension, in answer to an inquiry whether he then would restore the kingdom to Israel, he said Act 1:7, "It is not for you to know the times or the seasons which the Father hath put in his own power." See the note on that verse.
(d) The Saviour said that even he himself, as man, was ignorant in regard to the exact time in which future events would occur. "But of that day, and that hour, knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father;" Mar 13:32.
(e) The apostles were in fact ignorant, and mistaken in regard to, at least, the time of the occurrence of one future event, the death of John; Joh 21:23. There is, therefore, no departure from the proper doctrine of inspiration, in supposing that the apostles were not inspired on these subjects, and that they might be ignorant like others. The proper order of events they state truly and exactly; the exact time God did not, for wise reasons, intend to make known.
Shall not all sleep - Shall not all die; see the note at Co1 11:30.
But we shall all be changed - There is considerable variety in the reading of this passage. The Vulgate reads it, "We shall all indeed rise, but we shall not all be changed." Some Greek manuscripts read it, "We shall all sleep, but we shall not all be changed." Others, as the Vulgate, "We shall all rise, but we shall not all be changed." But the present Greek text contains, doubtless, the true reading; and the sense is, that all who are alive at the coming of the Lord Jesus shall undergo such a change as to fit them for their new abode in heaven; or such as shall make them like those who shall be raised from the dead. This change will be instantaneous Co1 15:52, for it is evident that God can as easily change the living as he can raise the dead; and as the affairs of the world will then have come to an end, there will be no necessity that those who are then alive should be removed by death; nor would it be proper that they should go down to lie any time in the grave. The ordinary laws, therefore, by which people are removed to eternity, will not operate in regard to them, and they will be removed at once to their new abode.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:51: I show: Co1 2:7, Co1 4:1, Co1 13:2; Eph 1:9, Eph 3:3, Eph 5:32
We shall not: Co1 15:6, Co1 15:18, Co1 15:20; Th1 4:14-17
changed: Phi 3:21
Geneva 1599
(29) Behold, I shew you a (d) mystery; We shall not all sleep, but we shall all be changed,
(29) He goes further, declaring that it will come to pass that those who will be found alive in the latter day will not descend into that corruption of the grave, but will be renewed with a sudden change, which change is very necessary. And he further states that the certain enjoying of the benefit and victory of Christ, is deferred to that latter time.
(d) A thing that has been hid, and never known before now, and therefore worthy that you give good care to it.
John Gill
Behold, I show you a mystery,.... Or a secret, which could never have been discovered by reason, or the light of nature, and what is of pure revelation; and which perhaps the apostle became acquainted with, when he was caught up into the third heaven; and is what is never made mention of by any prophet, or apostle, but himself: he prefaces the account of it in this manner, partly to show the great respect he had for these Corinthians, that he treated them as his bosom friends, to whom he communicated his secrets; and partly to excite their curiosity and attention:
we shall not all sleep, but we shall all be changed; some copies read, "we shall all rise again, but we shall not all be changed", and so the Vulgate Latin version; according to which the sense is, all will rise again, both just and unjust, but all will not be changed into a state of glory; but the apostle is only speaking of the saints, of whom it is true, not only that they shall rise again, but shall be changed from corruption to incorruption; wherefore this cannot be a true reading: others read the words thus, "we shall all die, but we shall not all be changed"; and so the Ethiopic version and the Alexandrian copy seem to have read; which is just the reverse of the text, and arises from a wrong sense of Heb 9:27 where it is not said, it is "appointed unto all men", but "unto men once to die"; from which rule there has been some exceptions, as the instances of Enoch and Elijah show; and there will be more at the time of Christ's coming, for all will not sleep in their graves, or die, for death is meant by sleeping; they will not die as men ordinarily do, and continue under the power of death, but they will be changed at once from corruption to incorruption, from dishonour to glory, from weakness to power, from being natural to be spiritual bodies; this change all the saints will undergo, whether dead or alive, at Christ's coming; the dead by a resurrection from the dead, and the living by a secret and sudden power, which will at once render their bodies, without separating them from their souls, immortal and glorious: and this reading and sense are confirmed by the Syriac and Arabic versions.
John Wesley
A mystery - A truth hitherto unknown; and not yet fully known to any of the sons of men. We - Christians. The Apostle considers them all as one, in their succeeding generations. Shall not all die - Suffer a separation of soul and body. But we shall all - Who do not die, be changed - So that this animal body shall become spiritual.
Robert Jamieson, A. R. Fausset and David Brown
Behold--Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.
you--emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, Th1 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Rom 11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with Th1 4:15, Th1 4:17, and with the apostle's argument here, which is that a change is necessary (1Cor 15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (Heb 9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."
15:5215:52: յանկարծակի յական թօթափել ՚ի փող յետին. քանզի փող հարկանի, եւ մեռեալք յարիցեն առա՛նց ապականութեան, եւ մեք նորոգեսցո՛ւք[3944]։ [3944] Ոմանք. ՚Ի փողն յետին... եւ մեռեալք յառնիցեն ա՛՛։
52 պիտի նորոգուենք յանկարծակի, մի ակնթարթում, վերջին փողի ժամանակ, քանզի փողը պիտի հնչի, եւ մեռելները յարութիւն պիտի առնեն առանց ապականութեան, եւ մենք պիտի նորոգուենք.
52 Յանկարծակի աչք գոցել բանալու մէջ՝ վերջին փողին հնչուելու ատենը. որովհետեւ փողը պիտի հնչուի ու մեռելները յարութիւն պիտի առնեն առանց ապականութեան, մենք ալ պիտի փոխուինք։
Նորոգեսցուք յանկարծակի`` յական թօթափել ի փող յետին, քանզի փող հարկանի, եւ մեռեալք յարիցեն առանց ապականութեան, եւ մեք նորոգեսցուք:

15:52: յանկարծակի յական թօթափել ՚ի փող յետին. քանզի փող հարկանի, եւ մեռեալք յարիցեն առա՛նց ապականութեան, եւ մեք նորոգեսցո՛ւք[3944]։
[3944] Ոմանք. ՚Ի փողն յետին... եւ մեռեալք յառնիցեն ա՛՛։
52 պիտի նորոգուենք յանկարծակի, մի ակնթարթում, վերջին փողի ժամանակ, քանզի փողը պիտի հնչի, եւ մեռելները յարութիւն պիտի առնեն առանց ապականութեան, եւ մենք պիտի նորոգուենք.
52 Յանկարծակի աչք գոցել բանալու մէջ՝ վերջին փողին հնչուելու ատենը. որովհետեւ փողը պիտի հնչուի ու մեռելները յարութիւն պիտի առնեն առանց ապականութեան, մենք ալ պիտի փոխուինք։
zohrab-1805▾ eastern-1994▾ western am▾
15:5252: вдруг, во мгновение ока, при последней трубе; ибо вострубит, и мертвые воскреснут нетленными, а мы изменимся.
15:52  ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
15:52. ἐν (in) ἀτόμῳ, (unto-uncut,"ἐν (in) ῥιπῇ (unto-a-jerk) ὀφθαλμοῦ, (of-an-eye,"ἐν (in) τῇ (unto-the-one) ἐσχάτῃ (unto-most-bordered) σάλπιγγι: (unto-a-trumpet,"σαλπίσει (it-shall-trumpet-to) γάρ, (therefore,"καὶ (and) οἱ (the-ones) νεκροὶ ( en-deaded ) ἐγερθήσονται (they-shall-be-roused) ἄφθαρτοι , ( un-degradable ,"καὶ (and) ἡμεῖς (we) ἀλλαγησόμεθα. (we-shall-have-been-othered)
15:52. in momento in ictu oculi in novissima tuba canet enim et mortui resurgent incorrupti et nos inmutabimurIn a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound and the dead shall rise again incorruptible. And we shall be changed.
52. in a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
15:52. in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise up, incorruptible. And we shall be transformed.
In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed:

52: вдруг, во мгновение ока, при последней трубе; ибо вострубит, и мертвые воскреснут нетленными, а мы изменимся.
15:52  ἐν ἀτόμῳ, ἐν ῥιπῇ ὀφθαλμοῦ, ἐν τῇ ἐσχάτῃ σάλπιγγι· σαλπίσει γάρ, καὶ οἱ νεκροὶ ἐγερθήσονται ἄφθαρτοι, καὶ ἡμεῖς ἀλλαγησόμεθα.
15:52. in momento in ictu oculi in novissima tuba canet enim et mortui resurgent incorrupti et nos inmutabimur
In a moment, in the twinkling of an eye, at the last trumpet: for the trumpet shall sound and the dead shall rise again incorruptible. And we shall be changed.
15:52. in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will rise up, incorruptible. And we shall be transformed.
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jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ all ▾
Adam Clarke: Commentary on the Bible - 1831
15:52: In a moment - Εν ατομῳ· In an atom; that is, an indivisible point of time. In the twinkling of an eye; as soon as a man can wink; which expressions show that this mighty work is to be done by the almighty power of God, as he does all his works, He calls, and it is done. The resurrection of all the dead, from the foundation of the world to that time, and the change of all the living then upon earth, shall be the work of a single moment.
At the last trump - This, as well as all the rest of the peculiar phraseology of this chapter, is merely Jewish, and we must go to the Jewish writers to know what is intended. On this subject, the rabbins use the very same expression. Thus Rabbi Akiba: "How shall the holy blessed God raise the dead? We are taught that God has a trumpet a thousand ells long, according to the ell of God: this trumpet he shall blow, so that the sound of it shall extend from one extremity of the earth to the other. At the first blast the earth shall be shaken; at the second, the dust shall be separated; at the third, the bones shall be gathered together; at the fourth, the members shall wax warm; at the fifth, the heads shall be covered with skin; at the sixth, the souls shall be rejoined to their bodies; at the seventh, all shall revive and stand clothed." See Wetstein. This tradition shows us what we are to understand by the last trump of the apostle; it is the seventh of Rab. Akiba, when the dead shall be all raised, and, being clothed upon with their eternal vehicles, they shall be ready to appear before the judgment seat of God.
For the trumpet shall sound - By this the apostle confirms the substance of the tradition, there shall be the sound of a trumpet on this great day; and this other scriptures teach: see Zac 9:14; Mat 24:31; Joh 5:25; Th1 4:16, in which latter place, the apostle treats this subject among the Thessalonians, as he does here among the Corinthians. See the notes at Th1 4:16.
Shall be raised incorruptible - Fully clothed with a new body, to die no more.
We shall be changed - That is, those who shall then be found alive.
Albert Barnes: Notes on the Bible - 1834
15:52: In a moment - (ἐν ἀτόμῳ en atomō). In an "atom," scil. of time; a point of time which cannot be cut or divided (α a, the alpha privative ("not") and τομη tomē, from τέμνω temnō, "to cut"). A single instant; immediately. It will be done instantaneously.
In the twinkling of an eye - This is an expression also denoting the least conceivable duration of time. The suddenness of the coming of the Lord Jesus is elsewhere compared to the coming of a thief in the night; Pe2 3:10. The word rendered "twinkling" (ῥιπῆ ripē, from ῥίπτω rhiptō, "to throw, cast") means "a throw, cast, jerk," as of a stone; and then "a jerk of the eye," that is, "a wink" - Robinson.
At the last trump - When the trumpet shall sound to raise the dead. The word "last" here does not imply that any trumpet shall have been before sounded at the resurrection, but is a word denoting that this is the consummation or close of things; it will end the economy of this world; it will be connected with the last state of things.
For the trumpet shall sound - See the note at Mat 24:31.
And the dead shall be raised - See the note at Joh 5:25.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:52: a moment: Exo 33:5; Num 16:21, Num 16:45; Psa 73:19; Pe2 3:10
last: Exo 19:16, Exo 20:18; Num 10:4; Isa 18:3, Isa 27:13; Eze 33:3, Eze 33:6; Zac 9:14; Rev 8:2, Rev 8:13, Rev 9:13, Rev 9:14
for: Mat 24:31; Joh 5:25; Th1 4:16
the dead: Co1 15:42, Co1 15:50
Geneva 1599
In (e) a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
(e) He shows that the time will be very short.
John Gill
In a moment,.... Or point of time, which is very short indeed; what a moment is, according to the Jewish doctors, See Gill on Mt 4:8.
In the twinkling of an eye; these two the Jews not only put together as here, but make one to be as the other; so they say (k), , "a moment is as the twinkling of an eye". This phrase, as the twinkling of an eye, is frequently used in Jewish writings (l), to signify how speedily ard suddenly anything is done, and which is the design of it here; and the apostle's meaning is, that the change upon the bodies of living saints will be so quick, that it will be done in a trice, before a man can shut his eyes and open them again; so that it will be as it were imperceptible, and without the least sensation of pain; this may also be referred to the resurrection, which will be quick, and done at once; though it seems rather, and chiefly, to respect the change of the living; what follows, indeed, favours the other sense also; for all will be quick and sudden, the coming of Christ, the raising of the dead, and the change of the living:
at the last trumpet, for the trumpet shall sound; or "by the last trumpet", as the Syriac and Arabic versions render it; that is, by means of it, through the sounding of that:
and the dead shall be raised incorruptible; free from all frailty, mortality, and corruption, when the trumpet shall sound:
and at the same time also,
we shall be changed; the saints that will be found alive; the apostle speaks in the first person, because of the uncertainty of Christ's coming, and of the blowing of the last trumpet, he not knowing but it might be in his time; what this last trumpet will be, is not easy to say; it can hardly be thought to be a material one: the Jews (m) have a notion, that a trumpet will be blown at the time of the resurrection of the dead, as at the giving of the law on Mount Sinai; which will quicken the dead, as they say it then did; and that this will be blown by Michael the archangel (n): it seems very likely to be the same with the shout, the voice of the archangel, and the trumpet of God, Th1 4:16 all which may be no other than the voice of Christ; at the hearing of which, the dead will rise; but whether this will be an articulate one, as at the raising of Lazarus, or is only expressive of his power, which will then be put forth, is not material, nor a point to be determined: and what if by all this should be meant some violent claps of thunder, as at Mount Sinai, which will shake the whole earth; and when almighty power will be put forth to raise the dead: since such are by the Jews (o) called the voices of the son of David, and are expected by them, a little before his coming? This is called the "last" trumpet, not so much with respect to those that go before, much less to the seven trumpets in the Revelations, of which as yet there was no revelation made, but because there will be none after it; see:
"And the trumpet shall give a sound, which when every man heareth, they shall be suddenly afraid.'' (2 Esdras 6:23)
(i) Bemidbar Rabba, sect. 11. fol. 202. 3. (k) T. Hieros. Beracot, fol. 2. 4. Eeha Rabbati, fol. 54. 4. (l) T. Bab. Beracot, fol. 2. 2. Sabbat, fol. 34. 2. Zohar in Gen, fol. 38. 4. & 39. 1. & 65. 4. Caphtor, fol. 75. 2. Bereshit Rabba, sect. 77. fol. 67. 4. (m) Targum. Jon. in Exod. xx. 18. & Kettoreth Hassammim in ib. Abarbinel. Mashmia Jeshua, fol. 11. 4. (n) Abkath Rochel, p. 138. (o) T. Bab. Sanhedrim, fol. 97. 1. & Gloss. in ib. Vid. Megilla, fol. 17. 2.
John Wesley
In a moment - Amazing work of omnipotence! And cannot the same power now change us into saints in a moment? The trumpet shall sound - To awaken all that sleep in the dust of the earth.
Robert Jamieson, A. R. Fausset and David Brown
the last trump--at the sounding of the trumpet on the last day [VATABLUS] (Mt 24:31; Th1 4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare Is 27:13; Zech 9:14). As the law was given with the sound of a trumpet, so the final judgment according to it (Heb 12:19; compare Ex 19:16). As the Lord ascended "with the sound of a trumpet" (Ps 47:5), so He shall descend (Rev_ 11:15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time; seven being the number for perfection; on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of the spiritual Egypt, compare Zech 14:18-19); compare Ps 50:1-7. Compare His calling forth of Lazarus from the grave "with a loud voice," Jn 11:43, with Jn 5:25, Jn 5:28.
and--immediately, in consequence.
15:5315:53: Զի պա՛րտ է ապականութեանս այսմիկ զգենուլ զանապականութի՛ւն, եւ մահկանացուիս այսմիկ զգենուլ զանմահութի՛ւն։
53 որովհետեւ պէտք է, որ այս ապականացու մարմինը անապականութիւն կրի, եւ այս մահկանացու գոյութիւնը հագնի անմահութիւն:
53 Վասն զի պէտք է որ այս ապականացու մարմինը անապականութիւն հագնի ու այս մահկանացուն անմահութիւն հագնի։
Զի պարտ է ապականութեանս այսմիկ զգենուլ զանապականութիւն, եւ մահկանացուիս այսմիկ` զգենուլ զանմահութիւն:

15:53: Զի պա՛րտ է ապականութեանս այսմիկ զգենուլ զանապականութի՛ւն, եւ մահկանացուիս այսմիկ զգենուլ զանմահութի՛ւն։
53 որովհետեւ պէտք է, որ այս ապականացու մարմինը անապականութիւն կրի, եւ այս մահկանացու գոյութիւնը հագնի անմահութիւն:
53 Վասն զի պէտք է որ այս ապականացու մարմինը անապականութիւն հագնի ու այս մահկանացուն անմահութիւն հագնի։
zohrab-1805▾ eastern-1994▾ western am▾
15:5353: Ибо тленному сему надлежит облечься в нетление, и смертному сему облечься в бессмертие.
15:53  δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
15:53. δεῖ (It-bindeth) γὰρ (therefore,"τὸ (the-one) φθαρτὸν (degradable) τοῦτο (the-one-this," ἐνδύσασθαι ( to-have-vested-in ) ἀφθαρσίαν (to-an-un-degrading-unto) καὶ (and) τὸ (the-one) θνητὸν (dieable) τοῦτο (the-one-this) ἐνδύσασθαι ( to-have-vested-in ) ἀθανασίαν. (to-an-un-dying-unto)
15:53. oportet enim corruptibile hoc induere incorruptelam et mortale hoc induere inmortalitatemFor this corruptible must put on incorruption: and this mortal must put on immortality.
53. For this corruptible must put on incorruption, and this mortal must put on immortality.
15:53. Thus, it is necessary for this corruptibility to be clothed with incorruptibility, and for this mortality to be clothed with immortality.
For this corruptible must put on incorruption, and this mortal [must] put on immortality:

53: Ибо тленному сему надлежит облечься в нетление, и смертному сему облечься в бессмертие.
15:53  δεῖ γὰρ τὸ φθαρτὸν τοῦτο ἐνδύσασθαι ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσασθαι ἀθανασίαν.
15:53. oportet enim corruptibile hoc induere incorruptelam et mortale hoc induere inmortalitatem
For this corruptible must put on incorruption: and this mortal must put on immortality.
15:53. Thus, it is necessary for this corruptibility to be clothed with incorruptibility, and for this mortality to be clothed with immortality.
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
53-54: Облечься. Это выражение указывает на то, что между настоящим и будущим, измененным, телом будет существовать связь. Тело наше не уничтожится, а только приметь новую форму существования, как бы оденется в новую одежду. - Сбудется слово... Пр. Исаия (XXV:8) говорит о том, что члены теократического общества, живые и умершие, будут в конце истории домостроительства Божия о спасении человека одарены бессмертием. Ап. это пророчество, как и многие другие, относящиеся, по-видимому, только к народу избранному, относит к будущему изменению тел всех людей. - Победою, т. е. полным раскрытием внутренних сил человеческого существа, когда становится уже невозможным никакое их ослабление. "Смерть будет поглощена вечной жизнью" (Godet).
Adam Clarke: Commentary on the Bible - 1831
15:53: For this corruptible, etc. - Because flesh and blood cannot inherit glory; therefore, there must be a refinement by death, or a change without it.
Albert Barnes: Notes on the Bible - 1834
15:53: For this corruptible ... - It is necessary that a change should take place, either by dying and then being raised, or by being changed without seeing death; for we cannot enter heaven as we are now.
Must put on - The word used here (ἐνδύνω endunō ) properly means to go in, to envelope, to put on as a garment; and then to put on any thing; as the soul is, as it were, clothed with, or invested with a body; and here it means, must be endued with, or furnished with. It is equivalent to saying that this corruptible become incorruptible, and this mortal must become immortal. We must cease to be corruptible and mortal, and must become incorruptible and immortal. The righteous who remain till the coming of Christ shall be at once changed, and invested, as Enoch and Elijah were, with incorruption and immortality.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:53: put: Rom 13:12-14; Co2 5:2-4; Gal 3:27; Eph 4:24; Jo1 3:2
John Gill
For this corruptible must put on incorruption,.... The apostle returns to what he had before asserted, concerning the necessity of an alteration in the qualities of bodies, in order to the enjoyment of the heavenly state; showing, that the selfsame body the saints now have, for he seems to point with his finger to his own, and which are incorruptible ones, shall and must be clothed with incorruption:
and this mortal must put on immortality; the body that now is mortal, must become immortal; it must put off its rags of mortality, and be clothed with the shining robes of immortality; and which must be done, either by first dying, and then rising from the dead; or by undergoing alive a quick and sudden change, which will at once remove all corruption and mortality; see:
"He answered and said unto me, These be they that have put off the mortal clothing, and put on the immortal, and have confessed the name of God: now are they crowned, and receive palms.'' (2 Esdras 2:45)
Robert Jamieson, A. R. Fausset and David Brown
this--pointing to his own body and that of those whom he addresses.
put on--as a garment (2Cor 5:2-3).
immortality--Here only, besides Ti1 6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (2Cor 5:4), but the resurrection.
15:5415:54: Այլ յորժամ մահկանացուս այս զգեցցի զանմահութիւն, եւ ապականութիւնս զանապականութիւն, յայնժամ եղիցի՛ բանն որ գրեցաւ, եթէ ընկլա՛ւ մահ յաղթութիւն քո[3945]։
54 Եւ երբ այս մահկանացու գոյութիւնը հագնի անմահութիւն, եւ այս ապականացու մարմինը՝ անապականութիւն, այն ժամանակ կը կատարուի այն խօսքը, որ գրուեց. Մահը կուլ գնաց յաղթութեան:
54 Բայց երբ այս ապականացու մարմինը անապականութիւն հագնի եւ այս մահկանացուն անմահութիւն հագնի, այն ատեն պիտի կատարուի այն խօսքը, որ գրուեցաւ. «Մահը յաղթութեան մէջ ընկղմեցաւ»։
Այլ յորժամ մահկանացուս այս զգեցցի զանմահութիւն, եւ ապականութիւնս զանապականութիւն, յայնժամ եղիցի բանն որ գրեցաւ եթէ` Ընկլաւ մահ ի յաղթութիւն:

15:54: Այլ յորժամ մահկանացուս այս զգեցցի զանմահութիւն, եւ ապականութիւնս զանապականութիւն, յայնժամ եղիցի՛ բանն որ գրեցաւ, եթէ ընկլա՛ւ մահ յաղթութիւն քո[3945]։
54 Եւ երբ այս մահկանացու գոյութիւնը հագնի անմահութիւն, եւ այս ապականացու մարմինը՝ անապականութիւն, այն ժամանակ կը կատարուի այն խօսքը, որ գրուեց. Մահը կուլ գնաց յաղթութեան:
54 Բայց երբ այս ապականացու մարմինը անապականութիւն հագնի եւ այս մահկանացուն անմահութիւն հագնի, այն ատեն պիտի կատարուի այն խօսքը, որ գրուեցաւ. «Մահը յաղթութեան մէջ ընկղմեցաւ»։
zohrab-1805▾ eastern-1994▾ western am▾
15:5454: Когда же тленное сие облечется в нетление и смертное сие облечется в бессмертие, тогда сбудется слово написанное: поглощена смерть победою.
15:54  ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος.
15:54. ὅταν (Which-also-ever) δὲ (moreover) τὸ (the-one) θνητὸν (dieable) τοῦτο (the-one-this) ἐνδύσηται ( it-might-have-vested-in ) [τὴν] "[to-the-one]"ἀθανασίαν, (to-an-un-dying-unto,"τότε (to-the-one-which-also) γενήσεται ( it-shall-become ,"ὁ (the-one) λόγος (a-forthee) ὁ (the-one) γεγραμμένος (having-had-come-to-be-scribed," Κατεπόθη ( It-was-drank-down ) ὁ ( the-one ) θάνατος ( a-death ) εἰς ( into ) νῖκος . ( to-a-conquest )
15:54. cum autem mortale hoc induerit inmortalitatem tunc fiet sermo qui scriptus est absorta est mors in victoriaAnd when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.
54. But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass the saying that is written, Death is swallowed up in victory.
15:54. And when this mortality has been clothed with immortality, then the word that was written shall occur: “Death is swallowed up in victory.”
So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory:

54: Когда же тленное сие облечется в нетление и смертное сие облечется в бессмертие, тогда сбудется слово написанное: поглощена смерть победою.
15:54  ὅταν δὲ τὸ φθαρτὸν τοῦτο ἐνδύσηται ἀφθαρσίαν καὶ τὸ θνητὸν τοῦτο ἐνδύσηται ἀθανασίαν, τότε γενήσεται ὁ λόγος ὁ γεγραμμένος, κατεπόθη ὁ θάνατος εἰς νῖκος.
15:54. cum autem mortale hoc induerit inmortalitatem tunc fiet sermo qui scriptus est absorta est mors in victoria
And when this mortal hath put on immortality, then shall come to pass the saying that is written: Death is swallowed up in victory.
15:54. And when this mortality has been clothed with immortality, then the word that was written shall occur: “Death is swallowed up in victory.”
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Adam Clarke: Commentary on the Bible - 1831
15:54: Death is swallowed up in victory - Κατεποθη ὁ θανατος εις νικος. These words are a quotation from Isa 25:8, where the Hebrew is בלע המות לנצח billa hammaveth lanetsach: He (God) hath swallowed up death in victory; or, for ever. These words in the Septuagint are thus translated: κατεπιεν ὁ θανατος ισχυσας· Death having prevailed, or conquered, hath swallowed up. But in the version of Theodotion, the words are the same with those of the apostle. The Hebrew לנצח lanetsach the Septuagint sometimes translate εις νικος, in victory, but most commonly εις τελος, for ever; both, as Bishop Pearce observes, in such kind of phrases, signifying the same thing, because eternity conquers all things; and accordingly, in Sa2 2:26, where the Septuagint have μη εις νικος καταφαγεται ἡ ῥομφαια, our English version has, Shall the sword devour For Ever? And the same may be seen in Job 36:7; Lam 5:20; Amo 1:11; Amo 8:7; from which authority the bishop translates the clause here, Death is swallowed up For Ever.
Death is here personified and represented as a devouring being, swallowing up all the generations of men; and by the resurrection of the body and the destruction of the empire of death, God is represented as swallowing him up; or that eternity gulps him down; so that he is endlessly lost and absorbed in its illimitable waste. How glorious a time to the righteous, when the inhabitant shall no more say, I am sick; when God shall have wiped away all tears from off all faces, and when there shall be no more death. This time must come. Hallelujah! The Lord God Omnipotent reigneth.
Albert Barnes: Notes on the Bible - 1834
15:54: So when ... - In that future glorious world, when all this shall have been accomplished.
Then shall be brought to pass - Then shall be fully accomplished; these words shall then receive their entire fulfillment; or this event shall meet all that is implied in these words.
The saying that is written - What is written, or the record which is made. These words are quoted from Isa 25:8; and the fact that Paul thus quotes them, and the connection in which they stand, prove that they had reference to the times of the gospel, and to the resurrection of the dead. Paul does not quote directly from the Hebrew, or from the Septuagint, but gives the substance of the passage.
Death - Referring here, undoubtedly, to death in the proper sense; death as prostrating the living, and consigning them to the grave.
Is swallowed up - Κατεπόθη Katepothē (from katapinō, to drink down, to swallow down) means to absorb Rev 12:16; to overwhelm, to drown Heb 11:29; and then to destroy or remove. The idea may be taken from a whirlpool, or maelstrom, that absorbs all that comes near it; and the sense is, that he will abolish or remove death; that is, cause it to cease from its ravages and triumphs.
In victory - (εἰς νῖκος eis nikos. Unto victory; so as to obtain a complete victory. The Hebrew Isa 25:8 is לנצח laanetsach, The Septuagint often renders the word נצח drow netsach which properly means "splendor, purity, trust, perpetuity, eternity, perfection," by νῖκος nikos, "victory"; Job 36:7; Lam 3:18; Lam 5:20; Amo 1:1-15; Amos 2; Amo 8:7. The Hebrew word here may be rendered either "unto the end, that is," to completeness or perfection, or unto victory, with triumph. It matters little which is the meaning, for they both come to the same thing. The idea is, that the power and dominion of death shall be entirely destroyed, or brought to an end.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:54: this mortal: Rom 2:7, Rom 6:12, Rom 8:11; Co2 4:11; Th2 1:10
Death: Isa 25:8; Luk 20:36; Heb 2:14, Heb 2:15; Rev 20:14, Rev 21:4
John Gill
So when this corruptible shall have put on incorruption,.... As at the coming of Christ, both the bodies of living saints, and of dead ones being raised, will: and this
mortal shall have put on immortality; which will be the case, in the resurrection morn:
then shall be brought to pass that saying that is written; then that passage will have its full accomplishment, which stands in Is 25:8 where it is read,
he will swallow up death in victory, or "for ever". That is, the Messiah shall by his death, and resurrection from the dead, obtain such an entire victory over death, not only for himself, but for all his people, that in the resurrection morn, when they will be all raised from the dead, death will be so swallowed up, that it will be no more: the Jews acknowledge that this prophecy belongs to the times of the Messiah; so they say (p), that
"the Messiah shall descend from Pharez, and in his day the holy blessed God will cause death to be swallowed up, as it is said, Is 25:8 "he shall swallow up death in victory":''
and again (q),
"when the King Messiah comes, the holy blessed God will raise up those that sleep in the dust, as it is written, he shall swallow up death in victory:''
they also say (r), that this passage refers to future time, and to the world to come. The prophet expresses it actively, it being a prediction of what was to be done by the Messiah; the apostle cites it passively, as being accomplished by him after the resurrection, and considered as a part of the song sung by the risen saints; to which is added,
(p) Shemot Rabba, sect. 20. fol. 131. 4. (q) Zohar in Gen. fol. 73. 1. (r) Zohar in, Exod. fol. 108. 1, 2, 4. Misn. Moed Katon. c. 3. sect. 9. Zohar iu Lev. fol. 46. 3. Yade Mose in Shirhashirim Rabba, fol. 20. 1. Echa Rabbati, fol. 48. 2.
John Wesley
Death is swallowed up in victory - That is, totally conquered, abolished for ever.
Robert Jamieson, A. R. Fausset and David Brown
then--not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever.
Death is swallowed up in victory--In Hebrew of Is 25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (Jer 3:5; Lam 5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare Hos 6:2; Hos 13:14; 2Cor 5:4; Heb 2:14-15; Rev_ 20:14; Rev_ 21:4).
15:5515:55: Ո՞ւր է մահ յաղթութիւն քո. ո՞ւր է դժոխք խայթոցքն քո[3946]։ [3946] Ոմանք. Ո՞ւր են դժոխք խայթոց քո։
55 Ո՞ւր է, մա՛հ, քո յաղթութիւնը, ՞ւր է, գերեզման[55], քո խայթոցը»:[55] Լաւագոյն յուն. բն. գերեզման բառի փոխարէն ունեն մահ բառը:
55 «Ո՞ւր է, ո՛վ մահ, քու խայթոցդ, ո՞ւր է, ո՛վ գերեզման, քու յաղթութիւնդ»։
Ո՞ւր է, մահ, յաղթութիւն քո. ո՞ւր է, [79]դժոխք, խայթոց քո:

15:55: Ո՞ւր է մահ յաղթութիւն քո. ո՞ւր է դժոխք խայթոցքն քո[3946]։
[3946] Ոմանք. Ո՞ւր են դժոխք խայթոց քո։
55 Ո՞ւր է, մա՛հ, քո յաղթութիւնը, ՞ւր է, գերեզման[55], քո խայթոցը»:
[55] Լաւագոյն յուն. բն. գերեզման բառի փոխարէն ունեն մահ բառը:
55 «Ո՞ւր է, ո՛վ մահ, քու խայթոցդ, ո՞ւր է, ո՛վ գերեզման, քու յաղթութիւնդ»։
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15:5555: Смерть! где твое жало? ад! где твоя победа?
15:55  ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
15:55. ποῦ ( Of-whither ) σου , ( of-thee ," θάνατε , ( Death ," τὸ ( the-one ) νῖκος ; ( a-conquest ?" ποῦ ( Of-whither ) σου , ( of-thee ," θάνατε , ( Death ," τὸ ( the-one ) κέντρον ; ( a-prick ?"
15:55. ubi est mors victoria tua ubi est mors stimulus tuusO death, where is thy victory? O death, where is thy sting?
55. O death, where is thy victory? O death, where is thy sting?
15:55. “O death, where is your victory? O death, where is your sting?”
O death, where [is] thy sting? O grave, where [is] thy victory:

55: Смерть! где твое жало? ад! где твоя победа?
15:55  ποῦ σου, θάνατε, τὸ νῖκος; ποῦ σου, θάνατε, τὸ κέντρον;
15:55. ubi est mors victoria tua ubi est mors stimulus tuus
O death, where is thy victory? O death, where is thy sting?
15:55. “O death, where is your victory? O death, where is your sting?”
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А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
55-56: В чувстве благодарности Богу за это несомненно ожидающее верующих освобождение от ига смерти Ап. говорит словами пр. Осии о полном поражении смерти. Слова Осии он приводить приблизительно по тексту LXX (Ос XIII:14). - Жало(kentron). Пророку представляется смерть ядовитым животным, вроде скорпиона, которое чрез потерю жала становится безвредным. - Жало же смерти - грех... Ап. указывает этим на внутреннюю причину поражения смерти. Он проникает, так сказать, в те таинственные убежища, где смерть приготовляет свой яд и показывает, как победителю удалось положить конец этой вредоносной силе. Грех и закон - вот те внутренние причины, благодаря которым смерть могла утвердить свое господство над людьми. Первая причина - грех. Об этом ясно сказано в Писании (Быт II:17; Рим V:12: и 1Кор.XV:21, 22). Хотя человек создан был по телу смертным, однако он избег бы смерти, если бы не согрешил (ср. Рим XIII:10). Но откуда получил грех эту страшную власть над человеком? От закона. Ап. в посл. к Рим говорит, что грех не вменяется человеку в преступление, заслуживающее смертной казни, если нет закона (V:13). Только закон сделал грешников, нарушающих его, повинными смерти. Он, так сказать, глубоко вонзил жало смерти внутрь человека, он осудил человека на смерть, был движущею силою для этого жала смерти.
Adam Clarke: Commentary on the Bible - 1831
15:55: O death, where is thy sting? O grave, where is thy victory? - Που σου, Θανατε, το κεντρον· που σου, ᾁδη, το νικος· These words are generally supposed to be taken from Hos 13:14, where the Hebrew text stands thus: אהי דבריך מות אהי קטבך שאול ehi debareyca maueth; ehikatabca sheol: which we translate, O death! I will be thy plagues; O grave! I will be thy destruction; and which the Septuagint translate very nearly as the apostle, που ἡ δικη σου, Θαντε; που το κεντρον σον, ᾁδη; O death, where is thy revenge, or judicial process? O grave, where is thy sting? And it may be remarked that almost all the MSS., versions, and many of the fathers, interchange the two members of this sentence as they appear in the Septuagint, attributing victory to death; and the sting, to hades or the grave; only the Septuagint, probably by mistake or corruption of copyists, have δικη, dike, revenge or a judicial process, for νικος, nikos, victory: a mistake which the similarity of the words, both in letters and sound, might readily produce. We may observe, also, that the אהי ehi (I will be) of the Hebrew text the Septuagint, and the apostle following them, have translated που, where, as if the word had been written איה where, the two last letters interchanged; but אהי ehi, is rendered where in other places; and our translators, in the 10th verse of this same chapter (Hos 13:10) render אהי מלך ehi malca, "I will be thy king," but have this note in the margin, "Rather, where is thy king? King Hoshea being then in prison." The apostle, therefore, and the Septuagint, are sufficiently vindicated by the use of the word elsewhere: and the best Jewish commentators allow this use of the word. The Targum, Syriac, Arabic, Vulgate, and some MSS. of Kennicott and De Rossi, confirm this reading.
Having vindicated the translation, it is necessary to inquire into the meaning of the apostle's expressions. Both Death and Hades are here personified: Death is represented as having a sting, dagger, or goad, by which, like the driver of oxen, he is continually irritating and urging on; (these irritations are the diseases by which men are urged on till they fall into Hades, the empire of Death); to Hades, victory is attributed, having overcome and conquered all human life, and subdued all to its own empire. By the transposition of these two members of the sentence, the victory is given to Death, who has extinguished all human life; and the sting is given to Hades, as in his empire the evil of death is fully displayed by the extinction of all animal life, and the destruction of all human bodies. We have often seen a personification of death in ancient paintings - a skeleton crowned, with a dart in his hand; probably taken from the apostle's description. The Jews represent the angel of death as having a sword, from which deadly drops of gall fall into the mouths of all men.
Hades, which we here translate grave, is generally understood to be the place of separate spirits. See the note on Mat 11:23.
Albert Barnes: Notes on the Bible - 1834
15:55: "O death." This triumphant exclamation is the commencement of the fourth division of the chapter, the practical consequences of the doctrine. It is such an exclamation as every man with right feelings will be disposed to make, who contemplates the ravages of death; who looks upon a world where in all forms he has reigned, and who then contemplates the glorious truth, that a complete and final triumph has been obtained over this great enemy of the happiness of man, and that man would die no more. It is a triumphant view which bursts upon the soul as it contemplates the fact that the work of the second Adam has repaired the ruins of the first, and that man is redeemed; his body will be raised; not another human being should die, and the work of death should be ended. Nay, it is more. Death is not only at an end; it shall not only cease, but its evils shall be repaired; and a glory and honor shall encompass the body of man, such as would have been unknown had there been no death. No commentary can add to the beauty and force of the language in this verse; and the best way to see its beauty, and to enjoy it, is to sit down and think of death; of what death has been, and has done; of the millions and millions that have died; of the earth strewn with the dead, and "arched with graves;" of our own death; the certainty that we must die, and our parents, and brothers, and sisters, and children, and friends; that all, all must die; and then to suffer the truth, in its full-orbed splendor, to rise upon us, that the time will come when death shall be at an end. Who, in such contemplation, can refrain from the language of triumph, and from hymns of praise?
Where is thy sting? - The word which is here rendered sting (κέντρον kentron) denotes properly a prick, a point, hence, a goad or stimulus; that is, a rod or staff with an iron point, for goading oxen; (see the note on Act 9:5); and then a sting properly, as of scorpions, bees, etc. It denotes here a venomous thing, or weapon, applied to death personified, as if death employed it to destroy life, as the sting of a bee or a scorpion is used. The idea is derived from the venomous sting of serpents, or other reptiles, as being destructive and painful. The language here is the language of exultation, as if that was taken away or destroyed.
O grave - ᾅδη hadē. Hades, the place of the dead. It is not improperly rendered, however, grave. The word properly denotes a place of darkness; then the world, or abodes of the dead. According to the Hebrews, Hades, or Sheol, was a vast subterranean receptacle, or abode, where the souls of the dead existed. It was dark, deep, still, awful. The descent to it was through the grave; and the spirits of all the dead were supposed to be assembled there; the righteous occupying the upper regions, and the wicked the lower; see the note on Isa 14:9; compare Lowth, Lectures on Hebrew Poetry, vii; Campbell, Prel. Diss. vi. part 2, 2. It refers here to the dead; and means that the grave, or Hades, should no longer have a victory.
Thy victory - Since the dead are to rise; since all the graves are to give up all that dwell in them; since no man will die after that, where is its victory? It is taken away. It is despoiled. The power of death and the grave is vanquished, and Christ is triumphant over all. It has been well remarked here, that the words in this verse rise above the plain and simple language of prose, and resemble a hymn, into which the apostle breaks out in view of the glorious truth which is here presented to the mind. The whole verse is indeed a somewhat loose quotation from Hos 13:14, which we translate,
"O death, I will be thy plagues;
O grave, I will be thy destruction."
But which the Septuagint renders:
"O death, where is thy punishment?
O grave, where is thy sting?"
Probably Paul did not intend this as a direct quotation; but he spoke as a man naturally does who is familiar with the language of the Scriptures, and used it to express the sense which he intended, without meaning to make a direct and literal quotation. The form which Paul uses is so poetic in its structure that Pope has adopted it, with only a change in the location of the members, in the "Dying Christian:"
"O grave, where is thy victory?
O death, where is thy sting?"
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:55: O death: Hos 13:14
sting: Act 9:5; Rev 9:10 *Gr.
grave: or, hell, Luk 16:23; Act 2:27; Rev 20:13, Rev 20:14 *Gr.
is thy victory: Job 18:13, Job 18:14; Psa 49:8-15, Psa 89:48; Ecc 2:15, Ecc 2:16, Ecc 3:19, Ecc 8:8, Ecc 9:5, Ecc 9:6; Rom 5:14
John Gill
O death, where is thy sting?.... These words, with the following clause, are taken out of Hos 13:14 and that they belong to the times of the Messiah, the ancient Jews acknowledge; and the Chaldee paraphrase interprets them of the Logos, or Word of God, rendering them thus,
"my Word shall be among them to kill, and my Word to destroy;''
wherefore the apostle is not to be charged with a misapplication of them, nor with a perversion of them, as he is by the Jew (s): in the prophet they are thus read, "O death, I will be thy plagues, O grave, I will be thy destruction"; between which, and the apostle's citation of them, there is some difference; the word which we render in both clauses, "I will be", the apostle translates "where", and that very rightly, and so it should be rendered there; and so it is by the Septuagint interpreters, who render the whole as he, with a little variation, "where is thy revenge, O death? where is thy sting, O grave?" and so the Arabic version of Hosea still nearer the apostle, "where is now thy victory, O death?" or "where is thy sting, O grave?" and even the Chaldee paraphrase on Hos 13:14 renders the same word "where"; for instead of, "I will be thy king", the Targum reads, , "where is thy king?" and Aben Ezra, a Jewish writer of great note, on Hos 13:14 observes, that there are some that say the word is to be inverted as if it was "where", and he adds, and it is right; a like observation he makes on those words in 1Cor 15:14 and that that is the true sense of the word in both verses, is attested by Ebn Jannahius Tanchuma (t); so that the apostle is thus far to be justified, in his citation of this passage: it is further to be observed, that instead of "thy plagues", he reads, "thy sting"; and I doubt not, but that among the many things which signifies, as it must be owned it does signify the plague, or pestilence, see Ps 90:6 and which perhaps is so called, from the venomous nature of it, and the poisonous sting that is in it, so likewise a sting, though there is no instance of it; certain it is, that bees are called and as Cocceius (u) observes, from their sting; and so in the Chaldee and Arabic languages, a bee, or a wasp, is called and it is to such sort of creatures, that the allusion is here made; who having lost their stings, can do no hurt; and which will be the case of death in the resurrection morn, when risen saints will insult over it in this triumphant manner; having nothing more to fear from it, any more than a man has to be afraid of any animal whatever, that has lost its sting: and in the following clause,
O grave, where is thy victory? instead of "destruction", as it must be allowed the word signifies, see Ps 90:6 the apostle reads victory; but then there is no difference in the sense; for the grave gets its victory over its thousands, and ten thousands, and ten thousand times ten thousands, and millions of millions, by the destruction of them, which now it glories in, and boasts of; but in the resurrection morn, when its destruction will be at an end, the triumphant saints may reasonably ask, where is its boasted victory, since it can destroy no longer.
(s) R. lsaac Chizzuk Emuna, par. 2. c. 87. p. 463. (t) Apud Pocock. Not. Miscellan. ad Port. Mosis, p. 69, 70. (u) Lex. Heb. in rad.
John Wesley
O death, where is thy sting? - Which once was full of hellish poison. O hades, the receptacle of separate souls, where is thy victory - Thou art now robbed of all thy spoils; all thy captives are set at liberty. Hades literally means the invisible world, and relates to the soul; death, to the body. The Greek words are found in the Septuagint translation of Hos 13:14. Is 25:8
Robert Jamieson, A. R. Fausset and David Brown
Quoted from Hos 13:14, substantially; but freely used by the warrant of the Spirit by which Paul wrote. The Hebrew may be translated, "O death, where are thy plagues? Where, O Hades, is thy destruction?" The Septuagint, "Where is thy victory (literally, in a lawsuit), O death? Where is thy sting, O Hades? . . . Sting" answers to the Hebrew "plagues," namely, a poisoned sting causing plagues. Appropriate, as to the old serpent (Gen 3:14-15; Num 21:6). "Victory" answers to the Hebrew "destruction." Compare Is 25:7, "destroy . . . veil . . . over all nations," namely, victoriously destroy it; and to "in victory" (1Cor 15:54), which he triumphantly repeats. The "where" implies their past victorious destroying power and sting, now gone for ever; obtained through Satan's triumph over man in Eden, which enlisted God's law on the side of Satan and death against man (Rom 5:12, Rom 5:17, Rom 5:21). The souls in Hades being freed by the resurrection, death's sting and victory are gone. For "O grave," the oldest manuscripts and versions read, "O death," the second time.
15:5615:56: Խայթոց մահու՝ մե՛ղք են, եւ զօրութիւն մեղաց՝ օրէնք։
56 Մահի խայթոցը մեղքն է, եւ մեղքի զօրութիւնը՝ օրէնքը:
56 Մահուան խայթոցը մեղքն է ու մեղքին ոյժը՝ օրէնքը։
Խայթոց մահու մեղք են, եւ զօրութիւն մեղաց` օրէնք:

15:56: Խայթոց մահու՝ մե՛ղք են, եւ զօրութիւն մեղաց՝ օրէնք։
56 Մահի խայթոցը մեղքն է, եւ մեղքի զօրութիւնը՝ օրէնքը:
56 Մահուան խայթոցը մեղքն է ու մեղքին ոյժը՝ օրէնքը։
zohrab-1805▾ eastern-1994▾ western am▾
15:5656: Жало же смерти--грех; а сила греха--закон.
15:56  τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·
15:56. τὸ (The-one) δὲ (moreover) κέντρον (a-prick) τοῦ (of-the-one) θανάτου (of-a-death) ἡ (the-one) ἁμαρτία, (an-un-adjusting-along-unto,"ἡ (the-one) δὲ (moreover) δύναμις (an-ability) τῆς (of-the-one) ἁμαρτίας (of-an-un-adjusting-along-unto) ὁ (the-one) νόμος: (a-parcelee)
15:56. stimulus autem mortis peccatum est virtus vero peccati lexNow the sting of death is sin: and the power of sin is the law.
56. The sting of death is sin; and the power of sin is the law:
15:56. Now the sting of death is sin, and the power of sin is the law.
The sting of death [is] sin; and the strength of sin [is] the law:

56: Жало же смерти--грех; а сила греха--закон.
15:56  τὸ δὲ κέντρον τοῦ θανάτου ἡ ἁμαρτία, ἡ δὲ δύναμις τῆς ἁμαρτίας ὁ νόμος·
15:56. stimulus autem mortis peccatum est virtus vero peccati lex
Now the sting of death is sin: and the power of sin is the law.
15:56. Now the sting of death is sin, and the power of sin is the law.
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Adam Clarke: Commentary on the Bible - 1831
15:56: The sting of death is sin - The apostle explains himself particularly here: death could not have entered into the world if sin had not entered first; it was sin that not only introduced death, but has armed him with all his destroying force; the goad or dagger of death is sin; by this both body and soul are slain.
The strength of sin is the law - The law of God forbids all transgression, and sentences those who commit it to temporal and eternal death. Sin has its controlling and binding power from the law. The law curses the transgressor, and provides no help for him; and if nothing else intervene, he must, through it, continue ever under the empire of death.
Albert Barnes: Notes on the Bible - 1834
15:56: The sting of death - The sting which death bears; that with which he effects his purpose; that which is made use of to inflict death; or that which is the cause of death. There would be no death without sin. The apostle here personifies death, as if it were a living being, and as making use of sin to inflict death, or as being the sting, or envenomed instrument, with which he inflicts the mortal agony. The idea is, that sin is the cause of death. It introduced it; it makes it certain; it is the cause of the pain, distress, agony, and horror which attends it. If there had been no sin, people would not have died. If there were no sin, death would not be attended with horror or alarm. For why should innocence be afraid to die? What has innocence to fear anywhere in the universe of a just God? The fact, therefore, that people die, is proof that they are sinners; the fact that they feel horror and alarm, is proof that they feel themselves to be guilty, and that they are afraid to go into the presence of a holy God. If this be taken away, if sin be removed, of course the horror, and remorse, and alarm which it is suited to produce will be removed also.
Is sin - Sin is the cause of it; see the note at Rom 5:12.
The strength of sin - Its power over the mind; its terrific and dreadful energy; and especially its power to produce alarm in the hour of death.
Is the law - The pure and holy law of God. This idea Paul has illustrated at length in Rom 7:9-13; see the notes on that passage. He probably made the statement here in order to meet the Jews, and to show that the law of God had no power to take away the fear of death; and that, therefore, there was need of the gospel, and that this alone could do it. The Jews maintained that a man might be justified and saved by obedience to the law. Paul here shows that it is the law which gives its chief vigor to sin, and that it does not tend to subdue or destroy it; and that power is seen most strikingly in the pangs and horrors of a guilty conscience on the bed of death. There was need, therefore, of the gospel, which alone could remove the cause of these horrors, by taking away sin, and thus leaving the pardoned man to die in peace; compare the note on Rom 4:15.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:56: sting: Gen 3:17-19; Psa 90:3-11; Pro 14:32; Joh 8:21, Joh 8:24; Rom 5:15, Rom 5:17, Rom 6:23; Heb 9:27
the strength: Rom 3:19, Rom 3:20, Rom 4:15, Rom 5:13, Rom 5:20, Rom 7:5-13; Gal 3:10-13
John Gill
The sting of death is sin,.... Death has a sting, and which was originally in it, and that is sin; sin is the cause of death, it is what has given rise and being to it; it entered into the world by it, and is supported in its empire through it; it gives it its resistless power, which reaches to all sorts of persons, young and old, rich and poor, high and low, bond and free; it gives it all its bitterness, agonies, and miseries; and it is by that it does all the hurt and mischief it does; and it may fitly be compared to a sting, for its poisonous and venomous nature:
and the strength of sin is the law; not that the law of God is sinful, or encourages sin: it forbids it under the severest penalty; but was there no law there would be no sin, nor imputation of it; sin is a transgression of the law: moreover, the strength of sin, its evil nature, and all the dreadful aggravations of it, and sad consequences upon it, are discovered and made known by the law; and also the strength of it is drawn out by it, through the corruption of human nature; which is irritated and provoked the more to sin, through the law's prohibition of it; and this is not the fault of the law, but is owing to the vitiosity of nature; which the more it is forbidden anything, the more desirous it is of it; to which may be added, that sin is the more exceeding sinful, being committed against a known law, and that of the great lawgiver, who is able to save and to destroy; whose legislative power and authority are slighted and trampled upon by it, which makes the transgression the more heinous; it is the law which binds sin upon a man's conscience, accuses him of it, pronounces him guilty, curses, condemns, and adjudges him to death for it.
John Wesley
The sting of death is sin - Without which it could have no power. But this sting none can resist by his own strength. And the strength of sin is the law - As is largely declared, Rom 7:7, &c.
Robert Jamieson, A. R. Fausset and David Brown
If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power.
strength of sin is the law--Without the law sin is not perceived or imputed (Rom 3:20; Rom 4:15; Rom 5:13). The law makes sin the more grievous by making God's will the clearer (Rom 7:8-10). Christ's people are no longer "under the law" (Rom 6:14).
15:5715:57: Այլ շնորհք Աստուծոյ՝ որ ետ մեզ զյաղթութիւն ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի[3947]։ ադ [3947] Ոմանք. Մեզ յաղթութիւն։
57 Բայց, գոհութիւն Աստծու, որ տուեց մեզ յաղթութիւնը մեր Տիրոջ՝ Յիսուս Քրիստոսի միջոցով:
57 Բայց գոհութիւն Աստուծոյ, որ մեզի յաղթութիւն կու տայ մեր Տէր Յիսուս Քրիստոսին ձեռքով։
Այլ շնո՛րհք Աստուծոյ, որ ետ մեզ զյաղթութիւն ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի:

15:57: Այլ շնորհք Աստուծոյ՝ որ ետ մեզ զյաղթութիւն ՚ի ձեռն Տեառն մերոյ Յիսուսի Քրիստոսի[3947]։ ադ
[3947] Ոմանք. Մեզ յաղթութիւն։
57 Բայց, գոհութիւն Աստծու, որ տուեց մեզ յաղթութիւնը մեր Տիրոջ՝ Յիսուս Քրիստոսի միջոցով:
57 Բայց գոհութիւն Աստուծոյ, որ մեզի յաղթութիւն կու տայ մեր Տէր Յիսուս Քրիստոսին ձեռքով։
zohrab-1805▾ eastern-1994▾ western am▾
15:5757: Благодарение Богу, даровавшему нам победу Господом нашим Иисусом Христом!
15:57  τῶ δὲ θεῶ χάρις τῶ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:57. τῷ (unto-the-one) δὲ (moreover) θεῷ (unto-a-Deity) χάρις (a-granting) τῷ (unto-the-one) διδόντι (unto-giving) ἡμῖν (unto-us) τὸ (to-the-one) νῖκος (to-a-conquest) διὰ (through) τοῦ (of-the-one) κυρίου (of-Authority-belonged) ἡμῶν (of-us) Ἰησοῦ (of-an-Iesous) Χριστοῦ. (of-Anointed)
15:57. Deo autem gratias qui dedit nobis victoriam per Dominum nostrum Iesum ChristumBut thanks be to God, who hath given us the victory through our Lord Jesus Christ.
57. but thanks be to God, which giveth us the victory through our Lord Jesus Christ.
15:57. But thanks be to God, who has given us victory through our Lord Jesus Christ.
But thanks [be] to God, which giveth us the victory through our Lord Jesus Christ:

57: Благодарение Богу, даровавшему нам победу Господом нашим Иисусом Христом!
15:57  τῶ δὲ θεῶ χάρις τῶ διδόντι ἡμῖν τὸ νῖκος διὰ τοῦ κυρίου ἡμῶν ἰησοῦ χριστοῦ.
15:57. Deo autem gratias qui dedit nobis victoriam per Dominum nostrum Iesum Christum
But thanks be to God, who hath given us the victory through our Lord Jesus Christ.
15:57. But thanks be to God, who has given us victory through our Lord Jesus Christ.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
57: Победа над смертью одержана Христом таким образом. Так как нужно было сначала победить грех - жало смерти, - то Господь И. Христос совершил это дело, не допустивши грех в Свою собственную природу, хотя Он имел такую же плоть как и люди, исключая греховности. Чрез это Он обезоружил и другую опору смерти - закон, так как закон не мог иметь ничего против Того, Кто вполне осуществил закон. Эта двойная победа личная являлась необходимым предположением Его собственного воскресения. Но, кроме того, деятельность Христа была направлена к тому, чтобы эта победа сделалась уделом всего человечества, и Он, действительно, достиг этого: Он именно избавил нас Своим заступлением от осуждения закона и примирил с Богом, а чрез это примирение мы получили благодатные силы для победы над грехом, который уже перестал быть нашим господином. - Даровавшему - по более авторитетному чтению: дарующему. Ап., действительно, не мог думать, что победа над грехом одержана людьми однажды навсегда (ср. Рим гл. ІІ-я): Господь постоянно дает нам силу одерживать победы над грехом.
Adam Clarke: Commentary on the Bible - 1831
15:57: But thanks be to God - What the law could not do, because it is law, (and law cannot provide pardon), is done by the Gospel of our Lord Jesus Christ: he has died to slay death; he has risen again to bring mankind from under the empire of hades. All this he has done through his mere unmerited mercy; and eternal thanks are due to God for this unspeakable gift. He has given us the victory over sin, Satan, death, the grave, and hell.
Albert Barnes: Notes on the Bible - 1834
15:57: But thanks be to God; - See the notes at Rom 7:25.
Which giveth us the victory - Us who are Christians; all Christians. The victory over sin, death, and the grave. God alone is the author of this victory. He formed the plan; he executed it in the gift of his Son; and he gives it to us personally when we come to die.
Through our Lord Jesus Christ - By his death, thus destroying the power of death; by his resurrection and triumph over the grave; and by his grace imparted to us to enable us to sustain the pains of death, and giving to us the hope of a glorious resurrection; compare the note at Rom 7:25; Rom 8:37.
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:57: thanks: Act 27:35; Rom 7:25; Co2 1:11, Co2 2:14, Co2 9:15; Eph 5:20
giveth: Co1 15:51; Kg2 5:1 *marg. Ch1 22:11; Psa 98:1; Pro 21:31 *marg. Joh 16:33; Rom 8:37; Jo1 5:4, Jo1 5:5; Rev 12:11, Rev 15:2, Rev 15:3
John Gill
But thanks be to God which giveth us the victory,.... Over sin the sting of death, over the law the strength of sin, and over death and the grave; and which will be the ground and foundation of the above triumphant song in the resurrection morn, as it is now at this present time of praise and thankfulness to God: and it is all
through our Lord Jesus; he has got the victory over sin; he has put it away by the sacrifice of himself; he has finished and made an end of it; for though it reigns over his people before conversion, and dwells in them after it, yet in consequence of his atonement for it, it loses its governing power through the Spirit and grace of God in regeneration, and entirely its damning power over them, and in the resurrection morn will not be so much as in being in them; the view of which now fills them with joy, thanksgiving, and triumph. Christ has obtained a victory over the law; he has stopped its mouth, and answered all its demands; he has been made under, and subject to it; he has obeyed its precepts, and bore its penalty, and has delivered his from the curse and condemnation of it, so that they have nothing to fear from it; it is dead to them, and they to that: he has also abolished death by dying and rising again, so as that it shall have no more dominion over him; and he has abolished it as a penal evil to his saints; and though they die, they shall not always remain under the power of death, they shall live again, and with him for ever: he has conquered the grave by rising out of it himself, and living for evermore, having the keys of the grave in his hands; and will at the last day oblige it to give up its dead, when his victory over this, with respect to his people, will be abundantly manifest: now this victory, in all its branches, is given by God to believers; they are made to share in all the victories of Christ their head, and are more than conquerors through him; but this is not by merit, but by gift, the gift of God the Father, who gives his Son, and all things with him that are his; and this gift is a distinguishing one; it is given to us, and not to others; and which therefore calls aloud for praise and thankfulness. The title of the "ninth" psalm may be rendered, "to the conqueror over death", or "that is the author of victory over death, even to the Son, a psalm of David", Ps 9:1.
John Wesley
But thanks be to God, who hath given us the victory - Over sin, death, and hades.
Robert Jamieson, A. R. Fausset and David Brown
to God--The victory was in no way due to ourselves (Ps 98:1).
giveth--a present certainty.
the victory--which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (1Cor 15:54-55) is appropriate to the triumph gained.
15:5815:58: Այսուհետեւ եղբա՛րք իմ սիրելիք, հաստատո՛ւն եղերուք, անշա՛րժ կացէք, առաւե՛լ լերուք ՚ի գործ Տեառն յամենայն ժամ. գիտասջի՛ք՝ զի վաստակքն ձեր ո՛չ են ընդունայն առաջի Տեառն[3948]։[3948] Ոմանք. Հաստատո՛ւն երուք... ՚ի գործս Տեառն... առաջի Աստուծոյ։
58 Ուրեմն, եղբայրնե՛ր իմ սիրելի, հաստատո՛ւն մնացէ՛ք, անշա՛րժ եղէք, ամէն ժամ աւելի՛ն եղէք Տիրոջ գործի մէջ. իմացէ՛ք, որ ձեր վաստակը ի զուր չէ Տիրոջ առաջ:
58 Ուստի, իմ սիրելի եղբայրներս, հաստատո՛ւն եւ անշա՛րժ կեցէք եւ ամէն ատեն աւելցէ՛ք Տէրոջը գործին մէջ, գիտնալով թէ ձեր աշխատութիւնը պարապ չէ Տէրոջմով։
Այսուհետեւ, եղբարք իմ սիրելիք, հաստատուն եղերուք, անշարժ կացէք, առաւել լերուք ի գործ Տեառն յամենայն ժամ. գիտասջիք զի վաստակքն ձեր ոչ են ընդունայն առաջի Տեառն:

15:58: Այսուհետեւ եղբա՛րք իմ սիրելիք, հաստատո՛ւն եղերուք, անշա՛րժ կացէք, առաւե՛լ լերուք ՚ի գործ Տեառն յամենայն ժամ. գիտասջի՛ք՝ զի վաստակքն ձեր ո՛չ են ընդունայն առաջի Տեառն[3948]։
[3948] Ոմանք. Հաստատո՛ւն երուք... ՚ի գործս Տեառն... առաջի Աստուծոյ։
58 Ուրեմն, եղբայրնե՛ր իմ սիրելի, հաստատո՛ւն մնացէ՛ք, անշա՛րժ եղէք, ամէն ժամ աւելի՛ն եղէք Տիրոջ գործի մէջ. իմացէ՛ք, որ ձեր վաստակը ի զուր չէ Տիրոջ առաջ:
58 Ուստի, իմ սիրելի եղբայրներս, հաստատո՛ւն եւ անշա՛րժ կեցէք եւ ամէն ատեն աւելցէ՛ք Տէրոջը գործին մէջ, գիտնալով թէ ձեր աշխատութիւնը պարապ չէ Տէրոջմով։
zohrab-1805▾ eastern-1994▾ western am▾
15:5858: Итак, братия мои возлюбленные, будьте тверды, непоколебимы, всегда преуспевайте в деле Господнем, зная, что труд ваш не тщетен пред Господом
15:58  ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῶ ἔργῳ τοῦ κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ.
15:58. Ὥστε, (As-also," ἀδελφοί ( Brethrened ) μου (of-me) ἀγαπητοί , ( Excessed-off-unto ," ἑδραῖοι ( seat-belonged ) γίνεσθε , ( ye-should-become ," ἀμετακίνητοι , ( un-movable-with ," περισσεύοντες ( abouting-of ) ἐν (in) τῷ (unto-the-one) ἔργῳ (unto-a-work) τοῦ (of-the-one) κυρίου (of-Authority-belonged) πάντοτε, (all-to-the-one-which-also," εἰδότες ( having-had-come-to-see ) ὅτι (to-which-a-one) ὁ (the-one) κόπος (a-fell) ὑμῶν (of-ye) οὐκ (not) ἔστιν (it-be) κενὸς (empty) ἐν (in) κυρίῳ. (unto-Authority-belonged)
15:58. itaque fratres mei dilecti stabiles estote et inmobiles abundantes in opere Domini semper scientes quod labor vester non est inanis in DominoTherefore, my beloved brethren, be ye steadfast and unmoveable: always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.
58. Wherefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not vain in the Lord.
15:58. And so, my beloved brothers, be steadfast and unmovable, abounding always in the work of the Lord, knowing that your labor is not useless in the Lord.
Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord:

58: Итак, братия мои возлюбленные, будьте тверды, непоколебимы, всегда преуспевайте в деле Господнем, зная, что труд ваш не тщетен пред Господом
15:58  ὥστε, ἀδελφοί μου ἀγαπητοί, ἑδραῖοι γίνεσθε, ἀμετακίνητοι, περισσεύοντες ἐν τῶ ἔργῳ τοῦ κυρίου πάντοτε, εἰδότες ὅτι ὁ κόπος ὑμῶν οὐκ ἔστιν κενὸς ἐν κυρίῳ.
15:58. itaque fratres mei dilecti stabiles estote et inmobiles abundantes in opere Domini semper scientes quod labor vester non est inanis in Domino
Therefore, my beloved brethren, be ye steadfast and unmoveable: always abounding in the work of the Lord, knowing that your labour is not in vain in the Lord.
15:58. And so, my beloved brothers, be steadfast and unmovable, abounding always in the work of the Lord, knowing that your labor is not useless in the Lord.
ru▾ el▾ el-en-gloss▾ vulgate▾ erva_1895▾ catholic_pdv▾
jfb▾ jw▾ jg▾ gnv▾ tr▾ ab▾ ac▾ tb▾ all ▾
А. П. Лопухин: Tолковая Библия или комментарий на все книги Св.Писания Ветхого и Нового Заветов - 1903-1914
58: Здесь содержится нравоучительный вывод из сказанного о победе христиан над грехом и смертью. - В деле Господнем, т. е. в распространении Евангелия и в собственном самоусовершенствовании. - Труд ваш не тщетен, т. е. ваша работа имеет важное значение.
Adam Clarke: Commentary on the Bible - 1831
15:58: Be ye steadfast - Ἑδραιοι, from ἑδρα, a seat; be settled; confide in the truth of this doctrine of the resurrection, and every thing that pertains to it, as confidently as a man sits down on a Seat, which he knows to be solid, firm, and safe; and on which he has often sat.
Unmovable - Αμετακινητοι, from α, negative, and μετακινεω, to move away; let nothing shake your faith; let nothing move you away from this hope of the Gospel which is given unto you. What I tell you I receive from God; your false teachers cannot say so: in a declaration of God you may unshakingly confide.
Always abounding in the work of the Lord - The work of the Lord is obedience to his holy word; every believer in Christ is a workman of God. He that works not, to bring glory to God and good to man, is not acknowledged as a servant of Christ; and if he be not a servant, he is not a son; and if not a son, then not an heir. And he must not only work, but abound in that work; ever exceeding his former self; and this, not for a time, but always; beginning, continuing, and ending every act of life to God's glory and the good of his fellows.
Your labor is not in vain - Your labor in the Lord is not in vain; you must not only work, but you must labor - put forth all your strength; and you must work and labor in the Lord - under his direction, and by his influence; for without him ye can do nothing. And this labor cannot be in vain; you shall have a resurrection unto eternal life: not because you have labored, but because Christ died and gave you grace to be faithful.
1. The chapter through which the reader has passed is a chapter of great importance and difficulty; and on its difficulties much has been written in the preceding notes. Though I have used all the helps in my power to guide me in explaining it, I have, upon the whole, been obliged to think for myself, and claim only the praise of severe labor, ever directed by honest intention and an earnest desire to find out the truth.
2. There are many questions connected with the doctrine of the resurrection which I could not introduce here without writing a book instead of short notes on a very long chapter. On such subjects, I again beg leave to direct the reader to Mr. Samuel Drew's Essay on that subject.
3. One remark I cannot help making; the doctrine of the resurrection appears to have been thought of much more consequence among the primitive Christians than it is now! How is this? The apostles were continually insisting on it, and exciting the followers of God to diligence, obedience, and cheerfulness through it. And their successors in the present day seldom mention it! So apostles preached, and so primitive Christians believed; so we preach, and so our hearers believe. There is not a doctrine in the Gospel on which more stress is laid; and there is not a doctrine in the present system of preaching which is treated with more neglect!
4. Though all men shall rise again, yet it will be in widely different circumstances: some will rise to glory and honor; others to shame and everlasting contempt. Those alone who here received the salvation of God, and continued faithful unto death, shall have a resurrection to everlasting glory; not every believer, but every loving obedient believer, shall enter into the paradise of God, and have a body fashioned like unto his Lord's glorious body.
5. All glorified spirits will not have the same degree of glory. Two things will necessarily cause great difference:
1. The quantum of mind; and
2. The quantum of grace.
(1.) It is idle to suppose that God has made all human souls with the same capacities: he has not. There is an infinite diversity; he who has the greatest mind can know most, do most, suffer most, and enjoy most.
(2.) The quantum of grace will be another great cause of diversity and glory. He who received most of Christ here, and was most devoted to his service, shall have the nearest approach to him in his own kingdom. But all equally holy and equally faithful souls shall not have equal degrees of glory; for the glory will be according to the capacity of the mind, as well as the degree of grace and improvement. The greater the capacity, provided it be properly influenced by the grace of Christ, the greater will be the enjoyment.
6. That there will be great diversity in the states of glorified saints is the apostle's doctrine; and he illustrates it by the different degrees of splendor between the sun, moon, planets, and stars. This needs little application. There are some of the heavenly bodies that give heat, light, and splendor, as the Sun; and are of the utmost service to the world: some that give light, and comparative splendor, without heat, as the Moon; and yet are of very great use to mankind: others, again, which give a steady but not a splendid light, at the Planets; and are serviceable in their particular spheres: and lastly, others which twinkle in their respective systems, as the stars of different magnitudes.
7. One star, says the apostle, differs from another in glory, i.e. in splendor, according to what is called their different magnitudes. I will state a remarkable fact: The northern and southern hemispheres of the heavens have been divided into 102 constellations, and in these constellations Professor Bode has set down the places of 17, 240 stars; simple, nebulous, conglobate, and double. The stars have been distinguished by their apparent magnitudes or rather splendor, into stars of the first, second, third, fourth, fifth, sixth, seventh, eighth, etc., magnitudes: of these 17, 240, only sixteen are, by astronomers in general, agreed to be of the first magnitude, all of which are set down in the following catalogue, with some of those that are remarkable in the second, third, fourth, fifth, and sixth magnitudes. The reader will observe that the name of the constellation or star is first mentioned; the Greek letters, etc., are those by which they are distinguished on maps and globes; and they are, by astronomers, referred to by these letters and numbers. My inferences follow the table.
Albert Barnes: Notes on the Bible - 1834
15:58: Therefore, my beloved brethren - In view of the great and glorious truths which have been Rev_ealed to us respecting the resurrection, Paul closes the whole of this important discussion with an exhortation to that firmness in the faith which ought to result from truths so glorious, and from hopes so elevated as these truths are suited to impart. The exhortation is so plain, that it needs little explanation; it so obviously follows from the argument which Paul had pursued, that there is little need to attempt to enforce it.
Be ye steadfast - ἑδραῖοι hedraioi, from ἕδρα hedra. Seated, sedentary (Robinson); perhaps with an allusion to a statue (Bloomfield); or perhaps to wrestling, and to standing one's ground (Wolf). Whatever may be the allusion, the sense is clear. Be firm, strong, confident in the faith, in view of the truth that you will be raised up. Be not shaken or agitated with the strifes, the temptations, and the cares of life. Be fixed in the faith, and let not the power of sin, or the sophistry of pretended philosophy, or the arts of the enemy of the soul seduce you from the faith of the gospel.
Unmovable - Firm, fixed, stable, unmoved. This is probably a stronger expression than the former, though meaning substantially the same thing - that we are to be firm and unshaken in our Christian hopes, and in our faith in the gospel.
Always abounding in the work of the Lord - Always engaged in doing the will of God; in promoting his glory, and advancing his kingdom. The phrase means not only to be engaged in this, but to be engaged diligently, laboriously; excelling in this. The "work of the Lord" here means that which the Lord requires; all the appropriate duties of Christians. Paul exhorts them to practice every Christian virtue, and to do all that they could do to further the gospel among people.
Forasmuch as ye know - Greek "Knowing." You know it by the arguments which have been urged for the truth of the gospel; by your deep conviction that that gospel is true.
Your labour is not in vain - It will be rewarded. It is not as if you were to die and never live again. There will be a resurrection, and you will be suitably recompensed then What you do for the honor of God will not only be attended with an approving conscience, and with happiness here, but will be met with the glorious and eternal rewards of heaven.
In the Lord - This probably means, "Your labor or work in the Lord, that is, in the cause of the Lord, will not be in vain." And the sentiment of the whole verse is, that the hope of the resurrection and of future glory should stimulate us to great and self-denying efforts in honor of Him who has Rev_ealed that doctrine, and who purposes graciously to reward us there. Other people are influenced and excited to great efforts by the hope of honor, pleasure, or wealth. Christians should be excited to toil and self-denial by the prospect of immortal glory; and by the assurance that their hopes are not in vain, and will not deceive them.
Thus, closes this chapter of inimitable beauty, and of unequalled power of argumentation. Such is the prospect which is before the Christian. He shall indeed die like other people. But his death is a sleep - a calm, gentle, undisturbed sleep, in the expectation of being again awaked to a brighter Day, Co1 15:6. He has the assurance that his Saviour rose, and that his people shall therefore also rise, Co1 15:12-20. He encounters peril, and privation, and persecution he may be ridiculed and despised; he may be subjected to danger, or doomed to fight with wild beasts, or to contend with people who resemble wild beasts; he may be doomed to the pains and terrors of a martyrdom at the stake, but he has the assurance that all these are of short continuance, and that before him there is a world of eternal glory; Co1 15:29-32. He may be poor, unhonored, and apparently without an earthly friend or protector; but his Saviour and Redeemer reigns; Co1 15:25.
He may be opposed by wicked people, and his name slandered, and body tortured, and his peace marred, but his enemies shall all be subdued; Co1 15:26-27. He will himself die, and sleep in his grave, but he shall live again; Co1 15:22-23. He has painful proof that his body is corruptible, but it will be incorruptible; that it is now vile, but it will be glorious; that it is weak, frail, feeble, but it will yet be strong, and no more subject to disease or decay; Co1 15:42-43. And he will be brought under the power of death. but death shall be robbed of its honors, and despoiled of its triumph. Its sting from the saint is taken away. and it is changed to a blessing. It is now not the dreaded monster, the king of terrors it is a friend that comes to remove him from a world of toil to a world of rest; from a life of sin to a life of glory. The grave is not to him the gloomy abode, the permanent resting-place of his body; it is a place of rest for a little time; grateful like the bed of down to a wearied frame, where he may lie down and repose after the fatigues of the day, and gently wait for the morning.
He has nothing to fear in death; nothing to fear in the dying pang, the gloom, the chill, the sweat, the paleness, the fixedness of death; nothing to fear in the chilliness, the darkness, the silence, the corruption of the grave. All this is in the way to immortality, and is closely and indissolubly connected with immortality; Co1 15:55-57. And in view of all this, we should be patient, faithful, laborious, self-denying; we should engage with zeal in the work of the Lord; we should calmly wait till our change come; Co1 15:58. No other system of religion has any such hopes as this; no other system does anything to dispel the gloom, or drive away the horrors of the grave. How foolish is the man who rejects the gospel - the only system which brings life and immortality to light! How foolish to reject the doctrine of the resurrection, and to lie down in the grave without peace, without hope, without any belief that there will be a world of glory; living without God, and dying like the brute.
And yet infidelity seeks and claims its chief triumphs in the attempt to convince poor dying man that he has no solid ground of hope; that the universe is "without a Father and without a God;" that the grave terminates the career of man foRev_er; and that in the grave he sinks away to eternal annihilation. Strange that man should seek such degradation! Strange that all people, conscious that they must die, do not at once greet Christianity as their best friend, and hail the doctrine of the future state, and of the resurrection, as that which is adapted to meet the deeply-felt evils of this world; to fill the desponding mind with peace; and to sustain the soul in the temptations and trials of life, and in the gloom and agony of death!
R. A. Torrey - Treasury: Treasury of Scriptural Knowledge - 1880
15:58: Therefore: Co2 7:1; Pe2 1:4-9, Pe2 3:14
be ye: Rut 1:18; Psa 55:22, Psa 78:8, Psa 78:37, Psa 112:6; Col 1:23, Col 2:5; Th1 3:3; Heb 3:14; Pe2 3:17, Pe2 3:18
abounding: Phi 1:9, Phi 4:17; Col 2:7; Th1 3:12, Th1 4:1; Th2 1:3
the work: Co1 16:10; Joh 6:28, Joh 6:29; Phi 2:30; Th1 1:3; Tit 2:14; Heb 13:21
ye know: Co1 3:8; Ch2 15:7; Psa 19:11; Gal 6:9; Heb 6:10
is not: Psa 73:13; Gal 4:11; Phi 2:16; Th1 3:5
in the: Mat 10:40-42, Mat 25:31-40; Phi 1:11; Heb 13:15, Heb 13:16
Geneva 1599
(30) Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the (f) Lord.
(30) An exhortation taken from the profit that ensues, that seeing they understand that the glory of the other life is laid up for faithful workmen, they continue and stand fast in the truth of the doctrine of the resurrection of the dead.
(f) Through the Lord's help and goodness working in us.
John Gill
Therefore my beloved brethren,.... This is the conclusion of the whole, and contains the use the apostle makes of the above doctrine, addressing the saints at Corinth in the most tender and affectionate manner; owning the spiritual relation they stood in to him, and expressing the great love he had for them, which filled him with a concern for them, that they might be both sound in principle, and right in practice, and continue so:
be ye steadfast, unmoveable; in all the doctrines of the Gospel, and particularly in this of the resurrection of the dead, which he had been labouring throughout the whole chapter:
always abounding in the work of the Lord; going on in it, being more and more in the practice of it; either in the work of the ministry, which some of them were in, to which the Lord had called them, and for which he had fitted and qualified them, and in which his glory was greatly concerned, and therefore called his work; or any other work, even all good works, which the Lord commands, requires, calls his people to, and strengthens them to perform: which when they do they may be said to abound, and to be fruitful in every good work: and for their encouragement it is added,
forasmuch as ye know that your labour is not in vain in the Lord; the labour of such who were in the ministry was not in vain, but was by the Lord made useful for the conversion of sinners, and the edification of saints, who would be their joy, and crown of rejoicing another day; and which must be no small encouragement to labour; and labour in any kind of good work has here its usefulness: it is profitable unto men, and though not meritorious of eternal life, yet the good works of the saints will follow them; Christ will not forget their work and labour of love which they have shown to his name and people, but will take notice of them as fruits of his own grace, and bestow his rewards upon them, though not in a way of debt, but of grace; which the doctrine of the resurrection assures of, and encourages to hope for; and so must he a friend to the practice of good works, as the contrary doctrine must be an obstruction to them.
John Wesley
Be ye steadfast - In yourselves. Unmovable - By others; continually increasing in the work of faith and labour of love. Knowing your labour is not in vain in the Lord - Whatever ye do for his sake shall have its full reward in that day. Let us also endeavour, by cultivating holiness in all its branches, to maintain this hope in its full energy; longing for that glorious day, when, in the utmost extent of the expression, death shall be swallowed up for ever, and millions of voices, after the long silence of the grave, shall burst out at once into that triumphant song, O death, where is thy sting? O hades, where is thy victory?
Robert Jamieson, A. R. Fausset and David Brown
beloved--Sound doctrine kindles Christian love.
steadfast--not turning aside from the faith of the resurrection of yourselves.
unmovable--not turned aside by others (1Cor 15:12; Col 1:23).
the work of the Lord--the promotion of Christ's kingdom (Phil 2:30).
not in vain--as the deniers of the resurrection would make it (1Cor 15:14, 1Cor 15:17).
in the Lord--applying to the whole sentence and its several clauses: Ye, as being in the Lord by faith, know that your labor in the Lord (that is, labor according to His will) is not to be without its reward in the Lord (through His merits and according to His gracious appointment).