An Exposition of Pauls Epistles, Letter 2 · Chapter 15
CHAP. XV.
THE NINTH ARTICLE, OF THE RESURRECTION.
THe ninth Article of the Epistle is to confirm the doctrine of the Resurrection, which some amongst them called in question.
There are three parts of the Chapter. In the first hee confirms the Corinthians in the Faith of the Gospel, and by name of the Article of the Resurrection of Christ, to vers. 12. In the second, hee confirms the doctrine of the Resurrection of our bodies, to vers. 35. In the third hee confutes the objections against this Faith, that the faithful being confirmed may bee more constant, to the end.
Vers. 1. Moreover, Brethren, I declare unto you the Gospel which I preached unto you, which also you have received, and wherein you stand.
That which belongs to the first. Because by denying of the Resurrection hee knew the whole Gospel was overthrown; First, Hee confirms the Corinthians in the Faith of the Gospel in general, silently admonishing them, that they would not fall from it, using five Arguments. The first Argument. I constantly preached the Gospel to you: Therefore keep firmly my doctrine.
Yee received] Argum. 2. You have now received the Truth by Faith: Therefore keep it.
Wherein you stand] Argum. 3. You have kept this doctrine hitherto, and even now also you profess it: Therefore keep it.
Vers. 2. By which also yee are saved, if yee keep in memory, what I preached unto you, unless yee have beleeved in vain.
Argum. 4. By this Gospel you are to obtain salvation, unless your Faith bee Hypocritical: Therefore keep it.
Vers. 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 hee was buried, and that hee rose again the third day according to the Scriptures.
Argum. 5. Confirming also that which went before; because that which is preached and beleeved by you concerning the death and resurrection of Christ, &c. was revealed from Heaven: Therefore keep it.
Christ] Afterwards especially confirming their Faith. First, Concerning the death of Christ for our sins, because according to the Scriptures it is preached and beleeved. 2 Concerning the burying of Christ, because also it is beleeved according to the Scriptures; and lastly, concerning the resurrection of Christ hee confirms their Faith by an eightfold Testimony. The first Testimony is of the Scriptures.
Vers. 5. And that hee was seen of Cephas, then of the twelve.
6. After that hee 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 hee was seen of James, then of all the Apostles.
2. Testimony is of Peter the Apostle, who saw Christ alive again.
3. Testimony is of the twelve Apostles gathered together.
4. Testimony is of the five hundred Brethren, many of whom then saw him.
5. Testimony is of Iames.
6. Testimony is of all the Apostles, who at the second time being together saw Christ alive again.
Vers. 8. And last of all, hee was seen of mee also, as of one born out of due time.
9. For I am the least of the Apostles, that am not meet to bee 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 on mee, was not in vain: but I laboured more abundantly than they all: yet not I, but the grace of God which was within mee.
7. Is the testimony of Paul himself, which although it may seem to bee little valued by some, (because that after Christs death, and ascending into heaven) hee as an abortive off-spring was suddenly sent forth into the light of the Gospel, and also, because for his past life in the state of nature, hee might deservedly bee accounted the least of the Apostles; yet in respect of the grace bestowed upon him, hee shews that his testimony might bee compared with the testimony of the rest, because the grace of God was by so much the clearer manifested towards him, than towards the other Apostles, by how much the more his Conversion was more wonderful than the Conversion of the other Apostles, and by how much the grace of God was more approved by working in him, and by him, and his great labours in the Gospel, and was more famous than that which was expected in the other Apostles, in regard of the effects; The whole praise of this excellency hee gives wholly to the grace of God, but no part of the glory to himself.
Vers. 11. Therefore, whether it were I, or they, so wee preach, and so wee believed.
8. Testimony is the consent of Paul and the other Apostles in the preaching of the Resurrection of Christ, to all which testimonies the Corinthians set to their Faith for a Seal.
The second Part.
Vers. 12. Now if Christ bee preached that hee rose from the dead, how say some among you, that there is no Resurrection of the dead?
The second part of the Chapter, in which hee proves the Doctrine of the Resurrection delivered to them was true, and the Doctrines of those that deny the Resurrection was false. The Proposition is propounded in this verse, hee brings fifteen arguments to the proof, seven of them are drawn from a seven-fold absurdity that would follow.
Vers. 13. But if there bee no Resurrection of the dead, then is Christ not risen.
The first argument, and first absurdity. It follows from their own Doctrines, that Christ is not risen: Therefore it is false; for between Christ the Head, and Believers who are the members, there is such a union, that the Resurrection of these being denied, his Resurrection also is denied, & e contra.
Vers. 14. And if Christ bee not risen, then is our preaching vain; and your faith is also vain:
2. Absurdity, and Argum. 2. By consequence it follows from their tenents, that the preaching of the Apostles is vain: Therefore it is false.
Vain] Absurdity▪ 3. and Argum. 3. It will follow, (hee sayes) that your faith is vain: Therefore their Doctrine is false, for unless Christ had risen, neither righteousness, nor eternal life, nor any other effects of Christs Resurrection had been expected.
Vers. 15. Yea, and wee are found false witnesses of God, because wee have testified of God, that hee raised up Christ: whom hee raised not up, if so bee that the dead rise not.
Absurd. 4. and Argum. 4. It would follow that wee spoke a false testimony, not only of Christ, but also of God the Raiser of Christ, who is not the Raiser of Christ, if there bee no Resurrection: Therefore their Doctrine is false.
Vers. 16. For if the dead rise not, then is not Christ raised.
The reason is, because if the Doctrine of our Resurrection bee false, the Doctrine also of Christs Resurrection is false, neither can consist.
Vers. 17. And if Christ bee not raised, your Faith is vain, yee are yet in your sins.
Absurd. 5. and Argum. 5. It would follow also from their Doctrine, that beside the vanity of your faith, that you are yet in your sins without redemption: Therefore it is false; for hee having redeemed us, unless hee had risen again, our redemption had been none, nor our sins taken away.
Vers. 18. Then they also which are fallen asleep in Christ, are perished.
Absurd. 6. and Argum. 6. It will follow from their Doctrines, who deny the Resurrection, that the Saints who are dead, are perished: Therefore it is false.
Vers. 19. If in this life only wee have hope in Christ, wee are of all men most miserable.
Absurdity 7. Argum. 7. It would follow from their opinion that Christians were of all men most miserable, because the hope of happiness, by this error, is not only cut off in the life to come, but also in this present life; because they willingly for the cause of Religion subject themselves most foolishly to many inconveniences, and deprive themselves of many advantages, if there was not a future Resurrection: Therefore the opinion of those that deny the Resurrection is false and absurd.
Vers. 20. But now is Christ risen from the dead, and become the first fruits of them that slept.
Argum. 8. As the first fruits are pledges and an earnest of a future harvest, so the Resurrection of Christ is a pledge of the Resurrection of all the Saints.
Vers. 21. For since by man came death, by man came also the Resurrection of the Dead.
Argum. 9. Because it is no less agreeable to the goodness and wisdome of God, to restore all the Sons of Grace from the dead by the Man Christ, than it is agreeable to his Justice and Wisdome, to send forth death by the man Adam upon all the sons of Nature: and on the other side, as death came by Adam, so shall the Resurrection from the Dead by Christ: Therefore our Doctrine of the Resurrection is true.
Vers. 22. For as in Adam all die, even so in Christ shall all bee made alive.
Argum. 10. Because as in Adam all his Posterity are dead, first judicially, and afterwards actually; so in Christ, all his Sons or Children, i. e. the Faithful, are judicially risen, and shall actually rise: For there is the like reason in both, of the Sentence of the Judge, and the Execution of the Sentence.
Vers. 23. But every man in his own order, Christ the First-fruits, afterward they that are Christs, at his coming.
Argum. 11. In this hee answers to a question; Why Christ being raised, those that are dead in Christ, are not yet risen: Hee answers, and propounds the eleventh Argum. That the order which God hath appointed ought to bee observed, viz. that Christ as the First-fruits should rise first, and afterwards the whole harvest of Christians by Christ, at his second coming: Christ (as the First-fruits) is risen first: Therefore his members, viz. all the Faithful (as the rest of the harvest) shall rise.
Vers. 24. Then cometh the end, when hee shall have delivered up the Kingdome to God, even the Father, when hee shall have put down all rule, and authority, and power.
Hee further declares this Argument, shewing that by the purpose of God, two things are conjoyned in time, with the end of the world, viz. The delivering up the Kingdome by the Son into the hands of the Father, and the putting down of all rule, authority, and contrary power; whereof this is the meaning: After Christ shall have subdued and abolished all adverse power, as the Devil, the World, and the rest, of what kind soever, hee will vanquish those powers so far forth, that they shall not any longer bee injurious to his members, all of them being thrust down to hell; at last Christ shall present his Church (which is called the Kingdome of Christ, given him of his Father) every way perfect, and deliver it up, as it were, into the hands of his Father.
Thirdly, Having now perfected his Mediatory Office, and laid aside that manner of ruling, by those means which hee now useth for the gathering and governing of his Church. Fourthly, Having finished all things which were committed to him by his Father to finish, hee shall resign up the Kingdome also committed to him, over all things which are in the world, to the perfecting the work of our Redemption, hee shall (I say) deliver up the Kingdome to God, according to his Humanity, and to his Father, according to his Divinity; not that hee shall cease to reign immediately, but mediately, and as before: not that hee shall leave off to reign with the Father, but shall cease to reign as deputed by the Father, to conflict with his enemies, or to administer any longer in a laborious and painful work of gathering his Church, otherwise there is no end of his Kingdome, hee shall indeed reign much more gloriously than now hee doth, when his adversaries are conquered, without the Ministery of Angels or men, hee shall govern, together with the Father, and fill all his with light, love, life, with his virtues immediately.
Vers. 25. For hee must reign, till hee hath put all enemies under his feet.
26. The last enemy that shall bee destroyed is death.
Argum. 12. This confirms the former sense that was given, Christ must reign until hee subdue all his enemies, and death the last enemy: Therefore hee shall destroy death, and by consequence there shall bee a Resurrection.
Vers. 27. For hee hath put all things under his feet, but when hee saith all things are put under him, it is manifest that hee is excepted which did put all things under him.
That no man might quarrel at the word All, hee excepts God from the number of All those things that should bee subdued unto Christ, because it is God who subdues all other things to Christ, except himself.
Vers. 28. And when all things shall bee subdued unto him, then shall the Son also himself bee subject unto him that put all things under him, that God may bee all in all.
This hee further illustrates, because the Mediatory Kingdome of Christ being delivered up, as was now said, the Son himself is to bee subjected unto God, who hath subdued all things to him, that God may bee all in all, i. e. Christ as man having laid aside his Mediatory Embassage, will most fully manifest, that all things which were done by him as man, were done in the power, authority, and Name of God; and that hee, as man, is less than the Father, being for ever united to his Body, the Church, is subject to the Father; that the mediation, and means, and instruments, and helps which are now used being laid aside, God the Father, Son, and Holy Ghost, may supply all the necessities of the Saints immediately; and may by his power bee all means in all his Saints, and may altogether extinguish the necessity of all means, instruments, and helps by his immediate presence with them most fully for ever; and hee will more than supply the room of all those; and hee himself by his power and efficacy, will bee more than all these, and what ever may bee needful for the most happy felicity of all his Saints.
Vers. 29. Else what shall they do, which are baptized for the dead, if the dead rise not at all? Why are they baptized then for the dead?
Argum. 13. That there is a future Resurrection, hee proves after this manner; Unless there bee a Resurrection of the Dead, what benefit will accrew to those that are tossed with the waves of Persecution, for some that are dead, i. e. for Christ and the Saints that are dead, whose Resurrection while they defend, they profess and assert the Resurrection of Christ past, and of the Saints hereafter? (for so the word To bee baptized is taken, Mar. 10.38. and the Preposition foreign signifies for, Act. 9.16.) And it is absurd that they who suffer Martyrdome for defending the Resurrection of the Dead, should bee disappointed of their hope: Therefore there shall bee a Resurrection.
Vers. 30. And why stand wee in jeopardy every hour?
Argum. 14. Hee confirms in this the sense of his former Argument: If it seem not absurd that other Martyrs should lose their labour, all Christians will at least think it absurd that wee Apostles should lose our labour, who Preaching and hoping for the Resurrection of the Dead, are in continual dangers: Therefore there shall bee a Resurrection.
Vers. 31. I protest by your rejoycing which I have in Christ Iesus our Lord, I die daily.
This Argument hee confirms by the testimony of his own experience, seriously affirming how certainly hee gloried with the Corinthians in Christ, so certainly did hee dayly undergo one death after another for the Gospel, being every day cast into new dangers of his life.
Vers. 32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it mee, if the dead rise not? Let us eat and drink, for to morrow wee die.
33. Bee not deceived, evil communications corrupt good manners.
In particular hee gives instance of a notable danger, in fighting with beasts at Ephesus, in a plain sense, and as men ordinarily understand this phrase; for to condemn to the beasts was an usual kind of death, which Christians were allotted to, as Histories make mention: What need the Apostle undergo this danger? To what purpose had this been, unless a Resurrection had been to bee hoped and defended?
Let us eat] Argum. 15. If the dead arise not, the gluttonous Religion of Epicures was best, Let us eat, and drink, for to morrow wee shall die, as some amongst them, like hogs, began to grunt: But this is absurd: Therefore the dead shall rise: Instead of the Assumption hee forbids that they attend not to these rotten kind of speeches, which might infect them either with false doctrine, or vicious manners.
Vers. 34. Awake to righteousness, and sin not: for some have not the knowledge of God, I speak this to your shame.
Further intimating that the Authors and Fomenters of this Error amongst them, were sleeping in their ignorance of God, in both bodily and spiritual intemperance of this world, drunk with pleasures, hee therefore exhorts them that they would awake to righteousness, i. e. That they which minded their own matters, pleasing themselves, in their own wit, would shake off slothfulness, and imploy their wit about good and holy matters rather; upbraiding all of them as a shameful thing to suffer those Atheists, the Authors of this error.
Vers. 35. But some men will say, how are the dead raised up? and with what body do they come?
The third part of the Chapter follows, wherein hee answers three Objections of the Adversaries. The first is this, It seems impossible that the dead should arise: for how should it bee? Object. 2. No man can describe with what bodies they shall arise. Object. 3. Vers. 51. What shall become of those that are alive at the coming of the Lord, they therefore, because they die not, cannot rise again?
Vers. 36. Thou fool, that which thou sowest is not quickned except it die.
Hee answers to the first Objection, It is not impossible that the dead should arise, because the seed dies yearly, and rises again as it were.
Vers. 37. And that which thou sowest, thou sowest not that body that shall bee, 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 its own body.
Hee answers the second Objection, That our bodies, the same in substance, but diverse in quality, shall rise again: This hee confirms four waies; First, By the example of Grains of Corn, as a bare Grain, dry and hard, &c. It is raised in substance and kind the same, but diverse in quality, so our bodies, the same in substance, but of most different qualities, shall arise.
Vers. 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.
Secondly, From the like example of flesh: As God can, and daily doth produce, not onelyonly divers seeds, but also divers kinds of flesh, for all flesh is not of the same kind, so hee can raise the same flesh of the self same man, changing his qualities.
40. Vers. There are also celestial bodies, and bodies terrestrial: But the glory of the terrestrial is one, and the glory of the celestial is another.
41. There is one glory of the Sun, another of the Moon, and another glory of the Starrs: for one Starre differeth from another Starre 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.
Thirdly, From the like difference betwixt Stars and terrestrial bodies: As God hath beautified celestial bodies with a celestial, and terrestrial bodies with a terrestrial glory, and hath distinguished celestial bodies amongst themselves with a different glory, as is to bee seen in the Sun, Moon, and Stars; So also the body in the resurrection, when it is raised it shall differ from it self falling into the grave, as that which is incorruptible from that which is corruptible, as that which is comely from that which is filthy, powerful from that which is weak, spiritual from that which is natural: That is called a natural body, which is quickened by the soul after the manner of living Creatures, by means of meats, elements, &c. And that is a spiritual body, which retaining the soul, is supported by the Spirit of God without means, as the Angels.
Vers. 45. And so it is written, The first man Adam was made a living soul, the last Adam was made a quickning Spirit.
Hee explains this last difference betwixt a natural and a spiritual body, and proves it (because the phrase might seem somewhat harsh) by leading us to the first Adam, as to the Original of our first State in a natural body, and to CHRIST, the second Adam, as to the Original of our second State in a spiritual body, and compares these two in a three-fold manner. The first comparison is, in the opposite state of a natural and a spiritual body: The first Adam was made a living soul, not (giving life) which had a life indeed, but supported, as other creatures are, with meat and drink, &c. And not such as could continue life to the body without nourishment; But Christ, the last Adam, is made a quickning Spirit, who could communicate virtue to those that were his, by his Spirit, that without nourishments of the body, the most blessed union of body and soul may bee preserved.
Vers. 46. Howbeit, that was not first, which is spiritual: but that which is natural, and afterward that which is spiritual.
The second comparison in respect to Order; The first Adam had the precedency in the natural state of the body: The second Adam was latter in the spiritual state of the body; for the imperfect state ought to precede, so God is wont to proceed to the highest perfection: Hee saith not simply that Adam was before Christ, but that the Natural state of the first Adam, is first in time in Adam, in Christ, and in us: And our Spiritual state which is from Christ, is latter.
Vers. 47. The first man is of the earth, earthy; the second man is the Lord from Heaven.
The third comparison in the order and dignity of the person: The first-Man, meer man, is of the earth, earthy, whose body rose out of the earth, and is resolved again into earth, upon the substraction of food, whereupon hee could communicate unto us, nothing but a terrene life: But the second Adam, is both man and God from Heaven, who although hee hath a body from the earth, yet because hee is God from Heaven, and therefore is called heavenly, as hee could support his body, that it should not see corruption, though in its own nature terrene, and resoluble into dust, and as it being raised out of the grave, hee could make it every way glorious, immortal, and heavenly, not needing earthly supports: So in like manner can hee make our bodies such.
Vers. 48. As is the earthy, such are they that are earthy; and as is the heavenly, such are they also that are heavenly.
From these hee proves the future mutation of the qualities of the body, from earthly to heavenly, from natural to spiritual, by four Arguments.
Argum. 1. Such as was the earthly Adam, the head of our stock, after the fleshly propagation, such it became us to bee born, viz. mortal: Therefore as the heavenly Adam (our head in respect to regeneration and glorification) is after his resurrection, viz. Spiritual, glorious, incorruptible, immortal, such shall wee bee that are born again of him after our resurrection.
Vers. 49. And as wee have born the image of the earthy, wee shall also bear the image of the heavenly.
Argum. 2. From its future certainty; As sure as wee bear the image of the first Adam, in the qualities of our substance, being made conform to him in soul and body; so sure shall wee bear the image of the second Adam, in the glorious qualities of our substance.
Vers. 50. Now this I say, Brethren, that flesh and blood cannot inherit the Kingdome of God: Neither doth corruption inherit incorruption.
Argum. 3. The promises of glorifying our bodies, or of bringing us into the glorious Kingdome of God, ought to bee fulfilled: But flesh and blood, i. e. our bodies, as now they are corruptible, cannot enter into the Kingdome of God, unless they bee fitted for that glorious state: Therefore our bodies shall bee made meet, by the mutation of their qualities, to enter into the Kingdome of Glory.
Corruption] By way of confirmation to this reason hee adds, Argum. 4. Corruption cannot inherit incorruption: Therefore necessary it is that our bodies bee changed in their qualities from corruptibility to incorruptibility.
Vers. 51. Behold, I shew you a mystery; wee shall not all sleep, but wee shall all bee changed,
Objection 3. What shall become of those that are alive at the comming of our Lord? How shall they arise, which shall not dye, but bee found alive by the Judge at his comming? Hee answers by opening the mystery, viz. that all shall not die, nor rise again, but they shall bee taken that remain alive at the comming of our Lord, and changed into an eternal state of immortality, either in glory, or torments, which change shall bee in stead of death and a resurrection.
Vers. 52. In a moment, in the twinckling of an eye, at the last Trumpet (for the Trumpet shall sound, and the dead shall bee raised incorruptible, and wee shall be changed.)
Hee shews the manner of this change, that it shall bee in the twinckling of an eye, i. e. in a moment, all that are alive and dead shall be summoned by a fearful alarum to the judgement of God.
Vers. 53. For this corruptible must put on incorruption, and this mortal must put on immortality.
Hee gives two Reasons of this change. First, Mortality must bee swallowed up of immortality, and this mortal body must put on immortality: Therefore they shall bee changed that are found alive at the comming of our Lord.
Vers. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall bee brought to pass the saying that is written, Death is swallowed up of victory.
55. O death, where is thy sting? O grave, where is thy victory?
Reason 2. The Prophecie of Hosea ought to bee fulfilled, chap. 13. v. 14. who fore-told our full victory over death and the grave: Therefore they that are alive shall bee changed at the comming of the Lord, which shall bee in stead of death.
Vers. 56. The sting of death is sin, and the strength of sin is the Law.
That this victory may appear the greater, hee intimates the victory wee shall have over sin and the Law, without which the grave cannot prevail any thing over us; for unless satisfaction bee given to the Law, sin, wrath, and death, remain in full power: But after satisfaction is made to the Law for us, sin and wrath are taken away, wherewith death is armed, as with a sting; which being disarmed is abolished and triumphed over.
Vers. 57. But thanks bee to God, who giveth us the victory through our Lord Iesus Christ.
Hee shews a twofold use of this victory: The first is, that thanks may bee given to God, who hath given us through Christ victory over death, sin, and the Law, yea verily hee hath imputed the victory of Christ to us, and hath made it ours; for hee hath died for us, and by his resurrection hath obtained for us victory over death, that hee might make us conquerours.
Vers. 58. Therefore my beloved Brethren, bee yee stedfast, unmoveable, alwaies abounding in the work of the Lord, forasmuch as you know, that your labour is not in vain in the Lord.
Another use of this doctrine is this, That under hope of the free gift, at the day of resurrection, wee would persevere constantly in the Faith of the Gospel, and diligently indeavour the bringing forth of the fruits of Faith, because in the resurrection the Lord will give us, whatever wee have lost with men, viz. the reward of good works.