15:1 {I make known} (\gnōrizō\). See on ¯12:3 for this common
verb. As if in reproach. {The gospel which I preached unto you}
(\to euaggelion ho euēggelisamēn humin\). Cognate accusative,
"the gospel which I gospelized unto you." Note augment \ē\ after
\eu-\ like compound verb with preposition. Note repetition of
relative (\ho, en hōi, di hou\, and \tini\ like relative) without
\kai\ (and), asyndeton.

15:2 {In what words I preached it unto you} (\tini logoi
euēggelisamēn humin\). Almost certainly \tis\ (\tini logoi\,
locative or instrumental, in or with) here is used like the
relative \hos\ as is common in papyri (Moulton, _Prolegomena_, p.
93f.; Robertson, _Grammar_, p. 737f.). Even so it is not clear
whether the clause depends on \gnōrizō\ like the other relatives,
but most likely so. {If we hold it fast} (\ei katechete\).
Condition of first class. Paul assumes that they are holding it
fast. {Except ye believed in vain} (\ektos ei mē eikēi
episteusate\). For \ektos ei mē\ see on ¯14:5. Condition of
first class, unless in fact ye did believe to no purpose
(\eikēi\, old adverb, only in Paul in N.T.). Paul holds this
peril over them in their temptation to deny the resurrection.

15:3 {First of all} (\en prōtois\). Among first things. _In
primis_. Not to time, but to importance. {Which I also received}
(\ho kai parelabon\). Direct revelation claimed as about the
institution of the Lord's Supper (11:23) and same verbs used
(\paredōka, parelabon\). Four items given by Paul in explaining
"the gospel" which Paul preached. Stanley calls it (verses
1-11) the creed of the early disciples, but "rather a sample of
the exact form of the apostle's early teaching, than a profession
of faith on the part of converts" (Vincent). The four items are
presented by four verbs (died, \apethanen\, was buried, \etaphē\,
hath been raised, \egēgertai\, appeared, \ōphthē\). {Christ died}
(\Christos apethanen\). Historical fact and crucial event. {For
our sins} (\huper tōn hamartiōn hēmōn\). \Huper\ means literally
over, in behalf, even instead of (Ga 3:13), where used of
persons. But here much in the sense of \peri\ (Ga 1:14) as is
common in _Koinē_. In 1Pe 3:18 we have \peri hamartiōn, huper
adikōn\. {According to the Scriptures} (\kata tas graphas\). As
Jesus showed (Lu 22:37; 24:25) and as Peter pointed out (Ac
2:25-27; 3:35) and as Paul had done (Ac 13:24f.; 17:3). Cf.
Ro 1:2ff.

15:4 {And that he was buried} (\kai hoti etaphē\). Note \hoti\
repeated before each of the four verbs as a separate item. Second
aorist passive indicative of \thaptō\, old verb, to bury. This
item is an important detail as the Gospels show. {And that he
hath been raised} (\kai hoti egēgertai\). Perfect passive
indicative, not \ēgerthē\ like {rose} of the King James' Version.
There is reason for this sudden change of tense. Paul wishes to
emphasize the permanence of the resurrection of Jesus. He is
still risen. {On the third day} (\tēi hēmerāi tēi tritēi\).
Locative case of time. Whether Paul had seen either of the
Gospels we do not know, but this item is closely identified with
the fact of Christ's resurrection. We have it in Peter's speech
(Ac 10:40) and Jesus points it out as part of prophecy (Lu
24:46). The other expression occasionally found "after three
days" (Mr 10:34) is merely free vernacular for the same idea
and not even Mt 12:40 disturbs it. See on ¯Lu 24:1 for record
of the empty tomb on the first day of the week (the third day).

15:5 {And that he appeared to Cephas} (\kai hoti ōphthē Kēphāi\).
First aorist passive indicative of the defective verb \horaō\, to
see. Paul means not a mere "vision," but actual appearance. John
uses \ephanerōthē\ (Joh 21:14) from \phaneroō\, to make
manifest, of Christ's appearance to the seven by the Sea of
Galilee. Peter was listed first (\prōtos\) among the Apostles
(Mt 10:2). Jesus had sent a special message to him (Mr 16:7)
after his resurrection. This special appearance to Peter is made
the determining factor in the joyful faith of the disciples (Lu
24:34), though mentioned incidentally here. Paul had told all
these four facts to the Corinthians in his preaching. He gives
further proof of the fact of Christ's resurrection. There are ten
appearances given besides the one to Paul. Nine are in the
Gospels (Mary Magdalene in John and Mark, the other women in
Matthew, the two going to Emmaus in Luke, Simon Peter in Luke and
I Corinthians, the ten apostles and others in Luke and John and
Mark, the eleven and others in John, the seven by the sea in
John, to over five hundred in Galilee in Matthew and Paul and
Mark, to the apostles in Jerusalem in Luke and Mark and Acts and
I Corinthians) and one in I Corinthians above (to James). It will
be seen that Paul mentions only five of the ten, one, that to
James, not given elsewhere. What he gives is conclusive evidence
of the fact, particularly when re-enforced by his own experience
(the sixth appearance mentioned by Paul). The way to prove this
great fact is to start with Paul's own witness given in this
undoubted Epistle. The natural way to understand Paul's adverbs
of time here is chronological: {then} (\eita\), {then}
(\epeita\), {then} (\epeita\), {then} (\eita\), {last of all}
(\eschaton pantōn\). {To the twelve} (\tois dōdeka\). The
technical name. Only ten were present, for Judas was dead and
Thomas was absent (Joh 20:24).

15:6 {To above five hundred brethren at once} (\epanō
pentakosiois adelphois ephapax\). \Epanō\ here is just an adverb
with no effect on the case. As a preposition with the ablative
see Mt 5:14. This incident is the one described in Mt 28:16
the prearranged meeting on the mountain in Galilee. The strength
of this witness lies in the fact that the majority (\hoi
pleious\) of them were still living when Paul wrote this Epistle,
say spring of A.D. 54 or 55, not over 25 years after Christ's
resurrection.

15:7 {To James} (\Iakōbōi\). The brother of the Lord. This fact
explains the presence of the brothers of Jesus in the upper room
(Ac 1:14). {To all the apostles} (\tois apostolois pasin\). The
Ascension of Christ from Olivet.

15:8 {As unto one born out of due time} (\hōsperei tōi
ektrōmati\). Literally, as to the miscarriage (or untimely
birth). Word first occurs in Aristotle for abortion or
miscarriage and occurs in LXX (Nu 12:12; Job 3:16) and papyri
(for miscarriage by accident). The verb \titrōskō\ means to wound
and \ek\ is out. Paul means that the appearance to him came after
Jesus had ascended to heaven.

15:9 {The least} (\ho elachistos\). True superlative, not
elative. Explanation of the strong word \ektrōma\ just used. See
Eph 3:8 where he calls himself "less than the least of all
saints" and 1Ti 1:15 the "chief" (\prōtos\) of sinners. Yet
under attack from the Judaizers Paul stood up for his rank as
equal to any apostle (2Co 11:5f.,23). {Because I persecuted the
church of God} (\ediōxa tēn ekklēsian tou theou\). There were
times when this terrible fact confronted Paul like a nightmare.
Who does not understand this mood of contrition?

15:10 {What I am} (\ho eimi\). Not, {who} (\hos\), but {what}
(\ho\), neuter singular. His actual character and attainments.
All "by the grace of God" (\chariti theou\). {I laboured more
abundantly than they all} (\perissoteron autōn pantōn ekopiasa\).
This is sober fact as shown by the Acts and Paul's Epistles. He
had tremendous energy and used it. Genius is work, Carlyle said.
Take Paul as a specimen.

15:11 {So we preach, and so ye believed} (\houtōs kērussomen, kai
houtōs episteusate\). This is what matters both for preacher and
hearers. This is Paul's gospel. Their conduct in response to his
message was on record.

15:12 {Is preached} (\kērussetai\). Personal use of the verb,
Christ is preached. {How say some among you?} (\pōs legousin en
humin tines?\). The question springs naturally from the proof of
the fact of the resurrection of Christ (verses 1-11) and the
continual preaching which Paul here assumes by condition of the
first class (\ei--kērussetai\). There were sceptics in Corinth,
possibly in the church, who denied the resurrection of dead
people just as some men today deny that miracles happen or ever
did happen. Paul's answer is the resurrection of Christ as a
fact. It all turns on this fact.

15:13 {Neither hath Christ been raised} (\oude Christos
egēgertai\). He turns the argument round with tremendous force.
But it is fair.

15:14 {Vain} (\kenon\). _Inanis_, Vulgate. Old word, empty. Both
Paul's preaching and their faith are empty if Christ has not been
raised. If the sceptics refuse to believe the fact of Christ's
resurrection, they have nothing to stand on.

15:15 {False witnesses of God} (\pseudomartures tou theou\). Late
word, but \pseudomartureō\, to bear false witness, old and
common. The genitive (\tou theou\) can be either subjective (in
God's service) or objective (concerning God). Either makes good
sense. {Because we witnessed of God} (\hoti emarturēsamen kata
tou theou\). Vulgate has _adversus Deum_. This is the more
natural way to take \kata\ and genitive, {against God} not as
equal to \peri\ (concerning). He would indeed make God play false
in that case, {if so be that the dead are not raised} (\eiper ara
nekroi ouk egeirontai\). Condition of first class, assumed as
true. Note both \per\ intensive particle {indeed} and \ara\
inferential particle {therefore}.

15:16 Repeats the position already taken in verse 13.

15:17 {Vain} (\mataia\). Old word from adverb \matēn\ (Mt
15:9), devoid of truth, a lie. Stronger word than \kenon\ in
verse 14. {Ye are yet in your sins} (\eti este en tais
hamartiais humōn\). Because the death of Christ has no atoning
value if he did not rise from the dead. In that case he was only
a man like other men and did not die for our sins (verse 3).

15:18 {Then also} (\ara kai\). Inevitable inference. {Have
perished} (\apōlonto\). Did perish. Second aorist middle
indicative of \apollumi\, to destroy, middle, to perish
(delivered up to eternal misery). Cf. 8:11.

15:19 {We have hoped} (\ēlpikotes esmen\). Periphrastic perfect
active indicative. Hope limited to this life even if "in Christ."
{Only} (\monon\) qualifies the whole clause. {Most pitiable}
(\eleeinoteroi\). Comparative form, not superlative, of old
adjective \eleeinos\, to be pitied, pitiable. If our hope is
limited to this life, we have denied ourselves what people call
pleasures and have no happiness beyond. The Epicureans have the
argument on us. Paul makes morality turn on the hope of
immortality. Is he not right? Witness the breaking of moral ties
today when people take a merely animal view of life.

15:20 {But now} (\nuni de\). Emphatic form of \nun\ with \-i\
added (cf. 12:18). It is the logical triumph of Paul after the
_reductio ad impossibile_ (Findlay) of the preceding argument.
{The first-fruits} (\aparchē\). Old word from \aparchomai\, to
offer firstlings or first-fruits. In LXX for first-fruits. In
papyri for legacy-duty, entrance-fee, and also first-fruits as
here. See also verse 23; 16:15; Ro 8:23, etc. Christ is
"first-born from the dead" (Col 1:18). Others raised from the
dead died again, but not so Jesus. {That sleep} (\tōn
kekoimēmenōn\). Perfect middle participle as in Mt 27:52 which
see. Beautiful picture of death from which word (\koimaomai\)
comes our \cemetery\.

15:21 {By man also} (\dai di' anthrōpou\). That is Jesus, the
God-man, the Second Adam (Ro 5:12). The hope of the
resurrection of the dead rests in Christ.

15:22 {Shall be made alive} (\zōopoiēthēsontai\). First future
passive indicative of \zōopoieō\, late verb (Aristotle) to give
life, to restore to life as here. In verse 36 \zōopoieitai\ is
used in the sense of natural life as in Joh 5:21; 6:63 of
spiritual life. It is not easy to catch Paul's thought here. He
means resurrection (restoration) by the verb here, but not
necessarily eternal life or salvation. So also \pantes\ may not
coincide in both clauses. All who die die in Adam, all who will
be made alive will be made alive (restored to life) in Christ.
The same problem occurs in Ro 5:18 about "all," and in verse
19 about "the many."

15:23 {Order} (\tagmati\). Old military term from \tassō\, to
arrange, here only in N.T. Each in his own division, troop, rank.
{At his coming} (\en tēi parousiāi\). The word \parousia\ was the
technical word "for the arrival or visit of the king or emperor"
and can be traced from the Ptolemaic period into the second
century A.D. (Deissmann, _Light from the Ancient East_, p. 368).
"Advent-coins were struck after a parousia of the emperor." Paul
is only discussing "those that are Christ's" (3:23; Ga 5:24)
and so says nothing about judgment (cf. 1Th 2:19; 3:13; 4:15;
5:23).

15:24 {Then cometh the end} (\eita to telos\). No verb \ginetai\
in the Greek. Supply "at his coming," the end or consummation of
the age or world (Mt 13:39,49; 1Pe 4:7), {When he shall deliver
up} (\hotan paradidōi\). Present active subjunctive (not
optative) of \paradidōmi\ with \hotan\, whenever, and so quite
indefinite and uncertain as to time. Present subjunctive rather
than aorist \paradōi\ because it pictures a future proceeding.
{To God, even the Father} (\tōi theōi kai patri\). Better, "to
the God and Father" or to "His God and Father." The Kingdom
belongs to the Father. {When he shall have abolished} (\hotan
katargēsēi\). First aorist active subjunctive with \hotan\,
indefinite future time. Simply, "whenever he shall abolish," no
use in making it future perfect, merely aorist subjunctive. On
\katargeō\ see 1Co 6:13; 13:8,10,11. {Rule} (\archēn\),
{authority} (\exousian\), {power} (\dunamin\). All forms of power
opposing the will of God. Constative aorist tense covering the
whole period of conflict with final victory as climax.

15:25 {Till he hath put} (\achri hou thēi\). Second aorist active
subjunctive of \tithēmi\, "till he put" (no sense in saying "hath
put," merely effective aorist tense for climax. \Achri (hou),
mechri (hou), heōs (hou)\ all are used for the same idea of
indefinite future time.)

15:26 {The last enemy that shall be abolished is death}
(\eschatos echthros katargeitai ho thanatos\). A rather free
translation. Literally, "death (note article, and so subject) is
done away (prophetic or futuristic use of present tense of same
verb as in verse 24), the last enemy" (predicate and only one
"last" and so no article as in 1Jo 2:18).

15:27 {He put} (\hupetaxen\). First aorist active of \hupotassō\,
to subject. Supply God (\theos\) as subject (Ps 8:7). See Heb
2:5-9 for similar use. Cf. Ps 8. {But when he saith} (\hotan
de eipēi\). Here Christ must be supplied as the subject if the
reference is to his future and final triumph. The syntax more
naturally calls for God as the subject as before. Either way
makes sense. But there is no need to take \eipēi\ (second aorist
active subjunctive) as _a futurum exactum_, merely "whenever he
shall say." {Are put in subjection} (\hupotetaktai\). Perfect
passive indicative, state of completion, final triumph. {It is
evident that} (\dēlon hoti\). Supply \estin\ (is) before \hoti\.
{He is excepted who did subject} (\ektos tou hupotaxantos\).
"Except the one (God) who did subject (articular aorist active
participle) the all things to him (Christ)."

15:28 {And when all things have been subjected} (\hotan de
hupotagēi ta panta\). Second aorist passive subjunctive of
\hupotassō\, not perfect. Merely, "when the all things are
subjected unto him." The aorist subjunctive has given translators
a deal of needless trouble in this passage. It is prophecy, of
course. {That God may be all in all} (\hina ēi ho theos panta en
pasin\). The final goal of all God's redemptive plans as Paul has
so well said in Ro 11:36. Precisely this language Paul will use
of Christ (Col 3:11).

15:29 {Else} (\epei\). Otherwise, if not true. On this use of
\epei\ with ellipsis see on ¯5:10; 7:14. {Which are baptized for
the dead} (\hoi baptizomenoi huper tōn nekrōn\). This passage
remains a puzzle. Stanley gives thirteen interpretations, no one
of which may be correct. Over thirty have been suggested. The
Greek expositors took it to be about the dead (\huper\ in sense
of \peri\ as often as in 2Co 1:6) since baptism is a burial and
a resurrection (Ro 6:2-6). Tertullian tells of some heretics
who took it to mean baptized in the place of dead people
(unsaved) in order to save them. Some take it to be baptism over
the dead. Others take it to mean that Paul and others were in
peril of death as shown by baptism (see verse 30). {At all}
(\holōs\). See on ¯5:1.

15:30 {Why do we also stand in jeopardy every hour?} (\ti kai
hēmeis kinduneuomen pasan hōran?\). We also as well as those who
receive baptism which symbolizes death. Old verb from \kindunos\
(peril, danger), in N.T. only here and Lu 8:23. Paul's Epistles
and Acts (especially chapter Ac 19) throw light on Paul's
argument. He was never out of danger from Damascus to the last
visit to Rome. There are perils in Ephesus of which we do not
know (2Co 1:8f.) whatever may be true as to an Ephesian
imprisonment. G. S. Duncan (_St. Paul's Ephesian Ministry_, 1930)
even argues for several imprisonments in Ephesus. The accusative
of time (\pasan hōran\) naturally means all through every hour
(extension).

15:31 {I protest by that glorying in you} (\nē tēn humeteran
kauchēsin\). No word for "I protest." Paul takes solemn oath by
the use of \nē\ (common in Attic) with the accusative. Only here
in N.T., but in LXX (Ge 42:15f.). For other solemn oaths by
Paul see 2Co 1:18,23; 11:10f.,31; Ro 9:1. For \kauchēsis\ see
on ¯1Th 2:19. The possessive pronoun (\humeteran\) is objective
as \emēn\ in 1Co 11:24. {I die daily} (\kath' hēmeran
apothnēskō\). I am in daily peril of death (2Co 4:11; 11:23; Ro
8:36).

15:32 {After the manner of men} (\kata anthrōpon\). Like men, for
applause, money, etc. (4:9ff.; Php 3:7). {If I fought with wild
beasts at Ephesus} (\ei ethēriomachēsa en Ephesōi\). Late verb
from \thēriomachos\, a fighter with wild beasts. Found in
inscriptions and in Ignatius. Those who argue for an Ephesian
imprisonment for Paul and Ephesus as the place where he wrote the
imprisonment epistles (see Duncan's book just mentioned) take the
verb literally. There is in the ruins of Ephesus now a place
called St. Paul's Prison. But Paul was a Roman citizen and it was
unlawful to make such a one be a \thēriomachos\. If he were cast
to the lions unlawfully, he could have prevented it by claiming
his citizenship. Besides, shortly after this Paul wrote II
Corinthians, but he does not mention so unusual a peril in the
list in 2Co 11:23f. The incident, whatever it was, whether
literal or figurative language, took place before Paul wrote I
Corinthians. {What doth it profit me?} (\ti moi to ophelos?\).
What the profit to me? {Let us eat and drink} (\phagōmen kai
piōmen\). Volitive second aorist subjunctives of \esthiō\ and
\pinō\. Cited from Isa 22:13. It is the outcry of the people of
Jerusalem during the siege of Jerusalem by the Assyrians. At
Anchiale near Tarsus is a statue of Sardanapalus with the
inscription: "Eat, drink, enjoy thyself. The rest is nothing."
This was the motto of the Epicureans. Paul is not giving his own
view, but that of people who deny the resurrection.

15:33 {Be not deceived} (\mē planāsthe\). Do not be led astray
(\planaō\) by such a false philosophy of life. {Evil company}
(\homiliai kakai\). Evil companionships. Old word, \homilia\,
from \homilos\ (a crowd, gang, bunch). Only here in N.T. Good
manners (\ēthē\). Old word (kin to \ethos\) custom, usage,
morals. Good morals here. This line of poetry (iambic) occurs in
Menander. It may be a current proverb. Paul could have gotten it
from either source.

15:34 {Awake up righteously} (\eknēpsate dikaiōs\). Wake up as if
from drunkenness. \Eknēphō\, only here in N.T. sin not (\mē
hamartanete\). Stop sinning. {No knowledge of God} (\agnōsian
theou\). Old word for ignorance, in N.T. only here and 1Pe
2:15. Ignorance of God, agnosticism. Some today (agnostics) even
take pride in it instead of shame (\entropēn\, turning in on
oneself). See on ¯6:5 for \entropē\.

15:35 {But some one will say} (\alla erei tis\). Paul knows what
the sceptics were saying. He is a master at putting the
standpoint of the imaginary adversary. {How} (\pōs\). This is
still the great objection to the resurrection of our bodies.
Granted that Jesus rose from the dead, for the sake of argument,
these sceptics refuse to believe in the possibility of our
resurrection. It is the attitude of Matthew Arnold who said,
"Miracles do not happen." Scientifically we know the "how" of few
things. Paul has an astounding answer to this objection. Death
itself is the way of resurrection as in the death of the seed for
the new plant (verses 36f.). {With what manner of body} (\poiōi
sōmati\). This is the second question which makes plainer the
difficulty of the first. The first body perishes. Will that body
be raised? Paul treats this problem more at length (verses
38-54) and by analogy of nature (Cf. Butler's famous
_Analogy_). It is a spiritual, not a natural, body that is
raised. \Sōma\ here is an organism. {Flesh} (\sarx\) is the
\sōma\ for the natural man, but there is spiritual
(\pneumatikon\) \sōma\ for the resurrection.

15:36 {Thou foolish one} (\aphrōn\). Old word (\a\ privative,
\phrēn\), lack of sense. It is a severe term and justified by the
implication "that the objector plumes himself on his acuteness"
(Robertson and Plummer). Proleptic position of \su\ (thou)
sharpens the point. Sceptics (agnostics) pose as unusually
intellectual (the intelligentsia), but the pose does not make one
intelligent. {Except it die} (\ean mē apothanēi\). Condition of
third class, possibility assumed. This is the answer to the "how"
question. In plant life death precedes life, death of the seed
and then the new plant.

15:37 {Not the body which shall be} (\ou to sōma to
genēsomenon\). Articular future participle of \ginomai\,
literally, "not the body that will become." The new {body}
(\sōma\) is not yet in existence, but only the seed (\kokkos\,
grain, old word, as in Mt 13:31). {It may chance} (\ei
tuchoi\). Fourth class condition as in 14:10 which see. Paul is
rich in metaphors here, though usually not so (Howson, _Metaphors
of St. Paul_). Paul was a city man. We sow seeds, not plants
(bodies). The butterfly comes out of the dying worm.

15:38 {A body of its own} (\idion sōma\). Even under the
microscope the life cells or germ plasm may seem almost
identical, but the plant is quite distinct. On \sperma\, seed,
old word from \speirō\, to sow, see on ¯Mt 13:24f.

15:39 {The same flesh} (\hē autē sarx\). Paul takes up animal
life to show the great variety there is as in the plant kingdom.
Even if evolution should prove to be true, Paul's argument
remains valid. Variety exists along with kinship. Progress is
shown in the different kingdoms, progress that even argues for a
spiritual body after the body of flesh is lost. {Of beasts}
(\ktēnōn\). Old word, from \ktaomai\, to possess, and so
property. See Lu 10:34. {Of birds} (\ptēnōn\). Old word from
\petomai\, to fly, winged, flying. Only here in N.T.

15:40 {Celestial} (\epourania\). Old word, from \epi\, upon,
\ouranos\, heaven, existing in heaven. Paul now rises higher in
the range of his argument, above the merely {terrestrial}
(\epigeia\, upon earth, \epi, ge\) bodies. He has shown
differences in the bodies here on earth in plants and in the
animal kingdom and now he indicates like differences to be seen
in the heavens above us. {Is one} (\hetera men\) {--is another}
(\hetera de\). Antithesis that admits glory for bodies on earth
and bodies in the heavens. Experience does not argue against a
glory for the spiritual body (Php 3:21).

15:41 {For one star differeth from another star in glory} (\astēr
gar asteros diapherei en doxēi\). A beautiful illustration of
Paul's point. \Asteros\ is the ablative case after \diapherei\
(old verb \diapherō\, Latin _differo_, our _differ_, bear apart).
On \astēr\ see Mt 2:7 and \astron\ Lu 21:25. Stars differ in
magnitude and brilliancy. The telescope has added more force to
Paul's argument. {In glory} (\en doxēi\). Old word from \dokeō\,
to think, to seem. So opinion, estimate, then the shekinah glory
of God in the LXX, glory in general. It is one of the great words
of the N.T. Jesus is termed the glory in Jas 2:1.

15:42 {So is the resurrection of the dead} (\houtōs kai hē
anastasis tōn nekrōn\). Paul now applies his illustrations to his
argument to prove the kind of body we shall have after the
resurrection. He does it by a series of marvellous contrasts that
gather all his points. The earthly and the risen beings differ in
duration, value, power (Wendt). {It is sown} (\speiretai\). In
death, like the seed (37). {In incorruption} (\en
aphtharsiāi\). Late word from \a\ privative and \phtheirō\, to
corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic
gospel, and quotation from Epicurus. Vulgate _incorruptio_. The
resurrection body has undergone a complete change as compared
with the body of flesh like the plant from the seed. It is
related to it, but it is a different body of glory.

15:43 {In weakness} (\en astheneiāi\). Lack of strength as shown
in the victory of death. {In power} (\en dunamei\). Death can
never conquer this new body, "conformed to the body of His glory"
(Php 3:21).

15:44 {A natural body} (\sōma psuchikon\). See on ¯2:14 for this
word, a difficult one to translate since \psuchē\ has so many
meanings. Natural is probably as good a rendering as can be made,
but it is not adequate, for the body here is not all \psuchē\
either as soul or life. The same difficulty exists as to a
spiritual body (\sōma pneumatikon\). The resurrection body is not
wholly \pneuma\. Caution is needed here in filling out details
concerning the \psuchē\ and the \pneuma\. But certainly he means
to say that the "spiritual body" has some kind of germinal
connection with the "natural body," though the development is
glorious beyond our comprehension though not beyond the power of
Christ to perform (Php 3:21). The force of the argument remains
unimpaired though we cannot follow fully into the thought beyond
us. {If there is} (\ei estin\). "If there exists" (\estin\ means
this with accent on first syllable), a condition of first class
assumed as true. {There is also} (\estin kai\). There exists
also.

15:45 {Became a living soul} (\egeneto eis psuchēn zōsan\).
Hebraistic use of \eis\ in predicate from LXX. God breathed a
soul (\psuchē\) into "the first man." {The last Adam became a
life-giving spirit} (\ho eschatos Adam eis pneuma zōopoioun\).
Supply \egeneto\ (became). Christ is the crown of humanity and
has power to give us the new body. In Ro 5:12-19 Paul calls
Christ the Second Adam.

15:46 {Howbeit that is not first which is spiritual, but that
which is natural} (\all' ou prōton to pneumatikon, alla to
psuchikon\). Literally, "But not first the spiritual, but the
natural." This is the law of growth always.

15:47 {Earthly} (\cho‹kos\). Late rare word, from \chous\, dust.
{The second man from heaven} (\ho deuteros anthrōpos ex
ouranou\). Christ had a human (\psuchikon\) body, of course, but
Paul makes the contrast between the first man in his natural body
and the Second Man in his risen body. Paul saw Jesus after his
resurrection and he appeared to him "from heaven." He will come
again from heaven.

15:48 {As is the earthly} (\hoios ho choikos\). Masculine gender
because of \anthrōpos\ and correlative pronouns (\hoios,
toioutoi\) of character or quality. All men of dust (\cho‹koi\)
correspond to "the man of dust" (\ho cho‹kos\), the first Adam.
{As is the heavenly} (\hoios ho epouranios\). Christ in his
ascended state (1Th 4:16; 2Th 1:7; Eph 2:6,20; Php 3:20f.).

15:49 {We shall also bear} (\phoresomen kai\). Old MSS. (so
Westcott and Hort) read \phoresōmen kai\. Volitive aorist active
subjunctive, Let us also bear. Ellicott strongly opposes the
subjunctive. It may be merely the failure of scribes to
distinguish between long o and short o. Paul hardly means to say
that our attaining the resurrection body depends on our own
efforts! A late frequentative form of \pherō\.

15:50 {Cannot inherit} (\klēronomēsai ou dunantai\). Hence there
must be a change by death from the natural body to the spiritual
body. In the case of Christ this change was wrought in less than
three days and even then the body of Jesus was in a transition
state before the Ascension. He ate and could be handled and yet
he passed through closed doors. Paul does not base his argument
on the special circumstances connected with the risen body of
Jesus.

15:51 {A mystery} (\mustērion\). He does not claim that he has
explained everything. He has drawn a broad parallel which opens
the door of hope and confidence. {We shall not all sleep}
(\pantes ou koimēthēsometha\). Future passive indicative of
\koimaomai\, to sleep. Not all of us shall die, Paul means. Some
people will be alive when he comes. Paul does not affirm that he
or any then living will be alive when Jesus comes again. He
simply groups all under the phrase "we all." {But we shall all be
changed} (\pantes de allagēsometha\). Second future passive
indicative of \allassō\. Both living and dead shall be changed
and so receive the resurrection body. See this same idea at more
length in 1Th 4:13-18.

15:52 {In a moment} (\en atomōi\). Old word, from \a\ privative
and \temnō\, to cut, indivisible: Scientific word for _atom_
which was considered indivisible, but that was before the day of
electrons and protons. Only here in N.T. {In the twinkling of an
eye} (\en ripēi ophthalmou\). Old word \ripē\ from \riptō\, to
throw. Only here in N.T. Used by the Greeks for the flapping of a
wing, the buzz of a gnat, the quivering of a harp, the twinkling
of a star. {At the last trump} (\en tēi eschatēi salpiggi\).
Symbolical, of course. See on ¯1Th 4:16; Mt 24:31.

15:53 {Must put on} (\dei endusasthai\). Aorist (ingressive)
middle infinitive, put on as a garment. {Immortality}
(\athanasian\). Old word from \athanatos\, undying, and that from
\a\ privative and \thnēskō\, to die. In N.T. only here and 1Ti
6:16 where God is described as having immortality.

15:54 {Shall have put on} (\endusētai\). First aorist middle
subjunctive with \hotan\ whenever, merely indefinite future, no
_futurum exactum_, merely meaning, "whenever shall put on," not
"shall have put on." {Is swallowed up} (\katepothē\). First
aorist passive indicative of \katapinō\, old verb to drink down,
swallow down. Perfective use of \kata-\ where we say "up,"
"swallow up." Timeless use of the aorist tense. Paul changes the
active voice \katepien\ in Isa 25:8 to the passive. Death is no
longer victory. Theodotion reads the Hebrew verb (_bulla_, for
_billa_,) as passive like Paul. It is the "final overthrow of the
king of Terrors" (Findlay) as shown in Heb 2:15.

15:55 {Victory} (\nikos\). Late form of \nikē\. {O death}
(\thanate\). Second instance. Here Paul changes Hades of the LXX
for Hebrew Sheol (Hos 13:14) to death. Paul never uses Hades.
{Thy sting} (\sou to kentron\). Old word from \kentreō\, to
prick, as in Ac 26:14. In Re 9:10 of the sting of locusts,
scorpions. The serpent death has lost his poison fangs.

15:56 {The power of sin} (\hē dunamis tēs hamartias\). See Ro
4:15; 5:20; 6:14; 7; Ga 2:16; 3:1-5:4 for Paul's ideas here
briefly expressed. In man's unrenewed state he cannot obey God's
holy law.

15:57 {But thanks be to God} (\tōi de theōi charis\). Exultant
triumph through Christ over sin and death as in Ro 7:25.

15:58 {Be ye steadfast, unmovable} (\hedraioi ginesthe,
ametakinētoi\). "Keep on becoming steadfast, unshaken." Let the
sceptics howl and rage. Paul has given rational grounds for faith
and hope in Christ the Risen Lord and Saviour. Note practical
turn to this great doctrinal argument. {Work} (\ergon\), {labour}
(\kopos\, toil). The best answer to doubt is work.