1 Coríntios 15
John MacArthur · Citado em PreceptAustin
1 Coríntios 15
MacArthur adds "To continue with that metaphor, Paul implies that death left its sting in Christ (WHO BECAME SIN FOR US), as a bee leaves its stinger in its victim. Christ bore the whole of death’s sting in order that we would have to bear none of it." (MNTC- 1 Corinthians) While death is a defeated enemy, even believers still feel the "sting," because they die physically. However, death does not result in defeat for a Christian for the "worst thing that can happen to him is actually the best thing!" For the Christian death in effect opens the door for the believer to enter into the presence of Jesus (2 Cor 5:8) Oh, death of Christ—the death of fear! The death of condemnation! Oh, life! His gift to trusting souls— Eternal, free salvation! —F. Hess Another way to look at this is from the perspective of saints who live to the rapture and thus never even experience the "sting" of physical death in this life. And the phrase "O death where is your victory" would be the chant of all saints who have been raised and now experience resurrection bodies immune to attacks by the enemy death. John MacArthur has a quote that pictures death as a "preacher" "There is a preacher of the old school but he speaks as boldly as ever. He is not popular, though the world is his parish and he travels every part of the globe and speaks in every language. He visits the poor, calls upon the rich, preaches to people of every religion and no religion, and the subject of his sermon is always the same. He is an eloquent preacher, often stirring feelings which no other preacher could, and bringing tears to eyes that never weep. His arguments none are able to refute, nor is there any heart that has remained unmoved by the force of this appeals. He shatters life with his message. Most people hate him; everyone fears him. His name? Death. Every tombstone is his pulpit, every newspaper prints his text, and someday every one of you will be his sermon." (MNTC- 1 Corinthians) Paul says in this verse in effect that Death's "sermons" have been brought to a screeching halt.
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MacArthur - We are not told what that power will entail, but it will be immeasurable compared to what we now possess. We will no longer have to say that “the spirit is willing, but the flesh is weak” (Matt. 26:41). Anything our heavenly spirits determine to do our heavenly bodies will be able to accomplish. Martin Luther said, “As weak as it [the human body of believers] is now without all power and ability when it lies in the grave, just so strong will it eventually become when the time arrives, so that not a thing will be impossible for it if it has a mind for it, and it will be so light and agile that in an instant it can float here below on earth or above in heaven.” (MNTC- 1 Corinthians) Vine - Every believer will have a body possessed of incorruptibility, glory and power. Fuller - I have stood in a smith’s forge and seen him put a rusty, cold, dull piece of iron into the fire, and, after a while, he hath taken the very same identical individual piece of iron out of the fire, but bright, sparkling. And thus it is with our bodies: they are laid down in the grave, dead, heavy, earthly; but at that general conflagration, this dead, heavy, earthly body shall arise living, lightsome, glorious. Weakness (769) astheneia from a = without + sthénos = strength, bodily vigor) means literally without strength or bodily vigor = want of strength = lacking strength. It expresses powerlessness as those are who are without strength. Literally astheneia refers to bodily diseases or ailments (Lk 5:15, 13:11, 12, Jn 5:5, 11:4, 28:9). 23v - Matt. 8:17; Lk. 5:15; Lk. 8:2; Lk. 13:11; Lk. 13:12; Jn. 5:5; Jn. 11:4; Acts 28:9; Rom. 6:19; Rom. 8:26; 1 Co. 2:3; 1 Co. 15:43; 2 Co. 11:30; 2 Co. 12:5; 2 Co. 12:9; 2 Co. 12:10; 2 Co. 13:4; Gal. 4:13; 1 Tim. 5:23; Heb. 4:15; Heb. 5:2; Heb. 7:28; Heb. 11:34 Power (Miracles) (1411) dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Dunamis in 1-2 Corinthians - 1 Co. 1:18; 1 Co. 1:24; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 5:4; 1 Co. 6:14; 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 14:11; 1 Co. 15:24; 1 Co. 15:43; 1 Co. 15:56; 2 Co. 1:8; 2 Co. 4:7; 2 Co. 6:7; 2 Co. 8:3; 2 Co. 12:9; 2 Co. 12:12; 2 Co. 13:4; 1 Corinthians 15:44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. (NASB 1995 - Lockman) Complete Jewish Bible - " When sown, it is an ordinary human body; when raised, it will be a body controlled by the Spirit. If there is an ordinary human body, there is also a body controlled by the Spirit." spiritual Lu 24:31, Joh 20:19,26 1 Corinthians 15 Resources - Multiple Sermons and Commentaries NATURAL BODY TRANSFORMED TO SPIRITUAL BODY it is (present tense = continually) sown a natural body, it is (divine passiv and present tense = continually) raised (egeiro) a spiritual body. If there (present tense = continually) is a natural (psuchikos) body, there (present tense = continually) is also a spiritual body - The natural body is suited for our short life in this present world, but the resurrection body will be a spiritual body suited for the world to come. At first glance spiritual body sounds like a contradiction in terms for we normally think of a "spirit" as something without real form, certainly something without "flesh on the bones." That is not what Paul is describing here. The truth is that this resurrection body is to be a very real body, but a body that is no longer under the sway of the fleshly desires or impulses that drive the natural body (and drives us crazy at times when we capitulate to its fallen desires!) No, the spiritual body is one dominated by the spirit, which many take to also be a reference to our spirit dominated by the Holy Spirit, so that the spiritual body will never again have either the desire or the capacity to fulfill those insatiable lusts of the flesh! I can hear some of you reading this note shouting "Hallelujah! Thank you Lord!" And I echo "Amen!" Vine has an interesting note on natural body - In 1Cor 15:44 natural (psuchikos) might be translated "soul governed." The natural body is subject to the laws and conditions of the soul; it is an organism by which, through the soul, the self is expressed and developed and enters into relation with others. (Collected Writings) Vine adds that the resurrection body will be spiritual body that "will be entirely controlled by the spirit, and will be the perfect instrument and expression of its will, and this because it will be completely animated and empowered by the Spirit of God." Pulpit Commentary adds the natural body "means a body only animated by the psyche, or natural life." Ray Pritchard - our new bodies will be imperishable (indestructible), glorious (beautiful beyond all imagining), powerful (with abilities beyond our wildest dreams), and spiritual (made for intimate relationship with God). We will be raised with a body that is suitable for our new life. It will last forever with no decay, no wear and tear, no limitations, and no failures or defects of any kind. There will be no physical or mental or emotional handicaps. We will have bodies that are eternally alive. One writer says, “I expect to outlive the stars.” So do I! (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) Robertson and Plummer - The former (natural body) was by nature subject to the laws and conditions of physical life (ψυχή), the latter will be controlled only by the spirit (πνεῦμα), and this spirit will be in harmony with the spirit of God. (1 Corinthians 15 Commentary) Bruce Barton on spiritual body - Paul did not mean that this will be “spiritual” as opposed to physical or material, for that would contradict all that Paul has just written about resurrected bodies. Believers will not become “spirits.” Instead, “spiritual” refers to a body that suits a new, spiritual life, just as our present bodies (Greek psuchikon) suit our lives as “souls” (psuche). Each believer will no longer have a natural body, like Adam, designed to live on this earth; instead, each will have a spiritual body, like Christ had after his resurrection (15:48–49). (Life Application Commentary) Hunter & McShane adds that "The expression "spiritual body" seems a paradox. How can a body be spiritual? It does not mean a body composed of spirit, but a body which expresses spirit. Just as the present body expresses the life of the soul, so that body will express the life of the spirit. It should be said that the prototype of the resurrection body is seen in the body of the Lord Jesus after He rose from the dead. (What the Bible teaches – 1 and 2 Corinthians) Luke describes Jesus' post-resurrection appearance to His disciples While they were telling these things, He Himself stood in their midst (cf Jn 20:19-20) and said to them, “Peace be to you.” 37 But they were startled and frightened and thought that they were seeing a spirit. 38 And He said to them, “Why are you troubled, and why do doubts arise in your hearts? 39 "See My hands and My feet, that it is I Myself; touch Me and see, for a spirit does not have flesh and bones as you see that I have." (Luke 24:36-39+) Ryrie comments - The evidences that Jesus' appearance was not as a spirit's: (1) the scars in His hands and feet, (2) His tangibleness in being handled, and (3) His ability to eat (Lk 24:43; Acts 10:41). John describes Jesus in Heaven writing And I saw between the throne (with the four living creatures) and the elders a Lamb standing, as if slain (NET = "that appeared to have been killed"), having seven horns and seven eyes, which are the seven Spirits of God, sent out into all the earth. (Rev 5:6+) Comment - Note the phrase "as if slain," clearly indicates that John saw the slain Jesus. Tony Garland (commentary) writes slain is "perfect passive participle: “of animals, especially when killed as a sacrifice slaughter, slay; metaphorically, of Jesus’ atoning death as the Lamb of God.” By His one-time sacrifice, sin was rendered powerless to prevent those who trust in Him from right-standing before God (Heb. 9:26). It has been said, “the only man-made thing in heaven will be the scars of the Savior.” Isaiah informs us, “His visage was marred more than any man, and His form more than the sons of men” (Isa. 52:14). Heaven and earth will pass away and the former things will pass (Rev. 21:1+, 4+), but will the scars of Messiah ever be erased? (ED: I SAY ABSOLUTELY NOT FOR THEY ARE THE SIGN OF THE COVENANT IN HIS BLOOD WHICH WILL ENDURE ETERNALLY) For they serve as a testimony of His love, His resurrection from death (John 20:20, 27), and His identity as Redeemer (Luke 24:30-31). Vincent on Natural body - A natural body (σώμα ψυχικόν). See on 1 Cor 2:14+. The word ψυχικόν natural occurs only twice outside this epistle; Jas. 3:15; Jude 19. The expression natural body signifies an organism animated by a ψυχή soul (see on Rom. 11:4); that phase of the immaterial principle in man which is more nearly allied to the σάρξ flesh, and which characterizes the man as a mortal creature; while πνεῦμα spirit is that phase which looks Godward, and characterizes him as related to God. “It is a brief designation for the whole compass of the non-corporeal side of the earthly man” (Wendt). “In the earthly body the ψυχή soul, not the πνεῦμα spirit is that which conditions its constitution and its qualities, so that it is framed as the organ of the ψυχή. In the resurrection-body the πνεῦμα spirit, for whose life-activity it is the adequate organ, conditions its nature” (Meyer). Compare Plato: “The soul has the care of inanimate being everywhere, and traverses the whole heaven in divers forms appearing; when perfect and fully winged she soars upward, and is the ruler of the universe; while the imperfect soul loses her feathers, and drooping in her flight, at last settles on the solid ground—there, finding a home, she receives an earthly frame which appears to be self-moved, but is really moved by her power; and this composition of soul and body is called a living and mortal creature. For immortal no such union can be reasonably believed to be; although fancy, not having seen nor surely known the nature of God, may imagine an immortal creature having a body, and having also a soul which are united throughout all time” (“Phaedrus,” 246). (1 Corinthians 15 Commentary) Vincent on spiritual body - Spiritual body (σώμα πνευματικόν). A body in which a divine πνεῦμα spirit supersedes the ψυχή soul, so that the resurrection-body is the fitting organ for its indwelling and work, and so is properly characterized as a spiritual body. (1 Corinthians 15 Commentary) Distinguish two types of bodies in 1Co 15:44 psuchikón = body governed by the soulish, natural, fallen instincts pneumatikón = spiritual, governed by divine quality in man, the spirit. Pastor Brian Bell's poem for his gravestone... “Plant me in the earth but tis only for a spell, for soon to bloom forth is the new Brian Bell!” Benjamin Franklin (who was a Deist, not a true believer) wrote... The body of B. Franklin, printer, (like the cover of an old book, its contents torn out and stripped of its lettering and gilding) lies here, food for worms. But the work shall not be lost; for it will (as he believed) appear once more, in a new and more elegant edition, revised and corrected by the Author. . . Natural (5591) psuchikos from psuche = soul) is literally "soulish" and pertains to the natural man versus the spiritual nature of man. In Biblical usage this adjective relates to “the life of the natural world and whatever belongs to it, in contrast to the supernatural world.” Psuchikos is that which pertains to the soul, a physical body which is suited to earthly life and is subject to sin. Hiebert says "the term does not refer to the gross lusts of the flesh but rather relates to the powers and endowments of unregenerated human nature, man as he is in Adam." Psuchikos means soulish, with affinity to natural sinful propensities, the person in whom the sarx, the flesh, is more the ruling principle even as psuchikós and psuche is for the animalistic instincts. Psuche is the nonphysical element which makes one alive, conscious of the environment, and is to be distinguished from pneuma or spirit, which is a distinctive of man as the element of communication with God. Vine adds that psuchikos "literally signifies belonging to the soul (psuchë), man; it describes the man in Adam and what pertains to him." (1 Cor 2:14). Cleon Rogers adds that Psuchikos means "soulish, pertaining to the soul or life, pertaining to behavior which is typical of human nature, in contrast with that which is under the control of God’s Spirit (1Cor 2:14). It describes the natural man who does not possess the Holy Spirit. It pertains to the natural life of men and animals alike; unspiritual (James 3:15) In Jude 1:19 psuchikos means worldly-minded. The word implies that these men follow their natural lusts and appetites without restraint or control." BDAG says psuchikos pertains "to the life of the natural world and whatever belongs to it, in contrast to the realm of experience whose central characteristic is pneuma (spirit)." Spiritual (4152) pneumatikos from pneuma = wind, spirit <> in turn from pneo = to blow) is an adjective which means pertaining to the wind and then relating to the realm of the spirit referring to the inner, invisible sphere of a human being. Note that whenever you see an "-ikos", "-ika" or "-ikon" ending on a Greek word, it means characterized or controlled by. And so pneumatikōs means to be controlled by or characterized by the Spirit. Almost 50% of the uses are in 1 Corinthians. As
1 Coríntios 15
MacArthur comments that "The quality of specific witnesses is represented by the apostles, all of whom were known by name and could easily be questioned. The quantity of witnesses is seen in the five hundred brethren who all saw the risen Christ at one time. Scripture gives no indication of who those people were, or where Jesus appeared to them, but they were surely well known in the early church, and, like the twelve, would often have been questioned about seeing the risen Savior. (MacArthur, J: 1Corinthians. Chicago: Moody Press) F F Bruce "The testimony of the women, of which much is made in the resurrection narratives of the Gospels, is not mentioned here, probably because it was not formally admissible as public evidence and, if so used, would in the minds of many have discredited the resurrection." Ray
1 Coríntios 15
MacArthur says "Apart from the resurrection Jesus could not have conquered sin or death or hell, and those three great evils would forever be man’s conquerors....If there were no resurrection, the hall of the faithful in Hebrews 11 would instead be the hall of the foolish. Abel, Enoch, Noah, Abraham, Sarah, Moses, Rahab, David, the prophets, and all the others would have been faithful for nothing. They would have been mocked, scourged, imprisoned, stoned, afflicted, ill-treated, and put to death completely in vain. All believers of all ages would have believed for nothing, lived for nothing, and died for nothing." (MNTC- 1 Corinthians) Arnold - The whole Christian life is a worthless, useless existential superstition and a meaningless deception if Christ be not raised from the dead. Faith would be vain. Christianity would be a religious game. Life would be reduced to grim, stark realities, with no hope. What do we give up if we deny the resurrection? We give up a living faith based on historical fact. For all practical purposes, we give up Christianity. The resurrection does make a difference! (What If Christ Is Not Risen?) Preaching (2782)(kerugma where –ma means the result of <> from kerusso = to proclaim or announce in public) means not so much the act but the content or the result of preaching, that which is cried by the herald (kerux - an officer sent by a king or other high official to proclaim a message or announce good news) or public crier. It can have such senses as “news,” “declaration,” “decree,” “announcement,” etc. Kerugma - 8v - Mt. 12:41; Lk. 11:32; Ro 16:25; 1 Co. 1:21; 1 Co. 2:4; 1 Co. 15:14; 2 Ti 4:17; Titus 1:3 Vain (empty, futile, foolish) (2756) kenos means literally to be without something material and thus means empty or without content. It was used with this literal meaning (as in Mk 12:3 "they took him and beat him and sent him away empty handed"). More often kenos is used figuratively referring to things that lack effectiveness and thus are futile, useless, of no purpose or without result. Kenos is used to refer to endeavors, labors, acts, which result in nothing and thus are vain, fruitless, without effect and will not succeed. Kenos can refer to being devoid of intellectual, moral, or spiritual value. Thomas Jefferson's Dead Bible Congress once issued a special edition of Thomas Jefferson's Bible. It was simply a copy of our Bible with all references to the supernatural eliminated. Jefferson, in making his selections from the Bible, confined himself solely to the moral teachings of Jesus. The closing words of Jefferson's Bible are: "There laid they Jesus, and rolled a great stone to the mouth of the sepulchre and departed." If our Bible ended like that, it would mean the impossibility of other resurrections. But thank God our Bible does not end like that. And the resurrection of Jesus Christ from the dead is our "living hope." —Moody Monthly Here is a link to Jefferson's "Dead Bible" Christ Is Risen—Hallelujah! Christ is risen! Hallelujah! Gladness fills the world today; From the tomb that could not hold Him, See, the stone is rolled away! Christ hath risen! Hallelujah! Blessed morn of life and light! Lo, the grave is rent asunder, Death is conquered through His might. Christ hath risen! Hallelujah! Friends of Jesus, dry your tears; Through the veil of gloom and darkness, Lo, the Son of God appears! Christ hath risen! Hallelujah! He hath risen, as He said; He is now the King of Glory, And our great, exalted Head. —Fanny J. Crosby 1 Corinthians 15:15 Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. (NASB 1995 - Lockman) faults, Ex 23:3 Job 13:7-10 Ro 3:7,8 we have Ac 2:24,32 4:10,33 10:39-42 13:30-33 20:21 whom 1Co 15:13,20 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries APOSTLES WOULD HAVE BEEN LIARS MISREPRESENTING GOD! Paul's third conclusion (consequence) if Christ's resurrection were not true. Moreover ("more than that", "in addition", "what i smore") we are even (present tense - continually) found (heurisko - discovered, "exposed") to be false witnesses ("lying about," "misrepresenting") of God, because (explains why they would have been misrepresenting God) we testified against God that He raised (egeiro) Christ (Christos), Whom He did not raise (egeiro), if (first class condition assumed true for the sake of argument that) in fact the dead are not raised (egeiro) - Note his main premise is their belief that the dead are not raised. Found is heurisko which was often used of moral judgments respecting character and here conveys the idea of discovering or detecting in essence that Christianity was all a big hoax! If there were no resurrection (as the skeptics proposed) the apostles would have in effect been lying about the Good News that sin and death were defeated by Christ's death (1 Cor 15:55-57+), burial and resurrection. The apostles would have been deliberate liars and deceivers! And furthermore the entire group of witnesses in 1 Cor 15:5-8 would have been "pseudo" witnesses! They would all have need to corroborate their stories about the resurrection of Christ and would have all been liars and deliberate deceivers. That is the conclusion one would have to arrive at if there is no resurrection from the dead. What a difference the resurrection makes! Schlatter on false witnesses of God - Such a false witness would make his message a myth, a human composition which arises from human wishes; at the same time he would be claiming that his message was the word of God MacArthur reasons that "If the apostles, the prophets, and the New Testament writers lied about the heart of the gospel why should they be believed about anything else? Why should their moral teachings be considered inspired and lofty if they so blatantly falsified their teaching about Jesus’ resurrection? All New Testament truth stands or falls together based on the resurrection. Not only that, but those witnesses would have testified, preached, and taught a lie for which they were maligned, beaten, imprisoned, and often martyred. Such self-sacrifice, however, is not the stuff of which charlatans are made. People do not die to preserve a lie. (MNTC- 1 Corinthians) Arnold - If the resurrection is not true, then Christianity is a pipe dream, a hoax, a mirage and a bunch of wishful thinking by deluded people. Take out the resurrection of Jesus, and there is nothing left on which to rest faith - only the decomposing corpse of an itinerant Jewish carpenter-turned rabbi (Prior, 1 Corinthians)..... In the Book of Acts, the Apostles declared the resurrection of Christ with great authority and power. Acts makes mention of the resurrection 145 times. it was the focal point of early church preaching. The message was, “He has risen; we have seen Him; He is Lord and Savior!” If the resurrection is not true, then the Apostles were the world’s greatest liars. If there is no resurrection, they cannot be considered trustworthy, honorable and sincere men, but deceivers. They are hypocrites who have led multiple millions into gross darkness and great error. God declared the resurrection to be truth and apart of His plan for this world. But if it did not occur, the Apostles were preaching against God’s plans and purposes. However, the Bible says God has declared the resurrection of Christ from the dead and the Apostles and all Christians are in accord with His plan and purpose in declaring to men the resurrected Christ. This was the apostolic message.Isn’t it odd that many local churches call themselves St. Thomas, or St. Andrew or St. Mark, using apostolic names, and yet many who make up these churches deny the bodily resurrection of Christ? This is real irony. (What If Christ Is Not Risen?) The main content of the eyewitness testimonies concerned the resurrection. The apostles were witnesses of his resurrected life: Acts 2:24,32 1 Corinthians 15:16 For if the dead are not raised, not even Christ has been raised; (NASB 1995 - Lockman) 1 Corinthians 15 Resources - Multiple Sermons and Commentaries PREPARATION FOR PERSONAL TRUTH IN VERSE 17 Paul's fourth conclusion (consequence) (vv 16-17) if Christ's resurrection were not true. For if the dead are not (present tense - continually, divine passive) raised (egeiro), not even Christ (Christos) has been raised (egeiro - see note on perfect tense) - It is so critical that Paul repeats what he said earlier in 1 Cor 15:13 not even Christ has been raised. In the next two verses Paul brings the consequences of their no resurrection skepticism "up close and personal." If Christ has not been raised, then it means He is still dead! It reminds me of Josh McDowell's chapter entitled What Good is a Dead Messiah? (Chapter 6 in Josh McDowell's classic "More than a Carpenter) Of course the answer is absolutely nothing, because a dead savior is not really a savior because He could not give life that he himself did not possess. This shows how far afield was the reasoning of the Corinthians! The empty tomb is the foundation on which our faith is built. Related Resource: Is Jesus dead? | GotQuestions.org 1 Corinthians 15:17 and if Christ has not been raised, your faith is worthless; you are still in your sins. (NASB 1995 - Lockman) your 1Co 15:2,14 Ro 4:25 you are Eze 33:10 Joh 8:21-24 Ac 5:31 Acts 13:38,39 Ro 5:10 8:33,34 Heb 7:23-28 9:22-28 10:4-12 1Pe 1:3,21 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passage: John 8:21-24 Then He said again to them, “I go away, and you will seek Me, and will die in your sin; where I am going, you cannot come.” 22 So the Jews were saying, “Surely He will not kill Himself, will He, since He says, ‘Where I am going, you cannot come’?” 23 And He was saying to them, “You are from below, I am from above; you are of this world, I am not of this world. 24 “Therefore I said to you that you will die in your sins; for unless you believe that I am He, you will die in your sins.” Acts 13:38-39+ “Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, 39 and through Him everyone who believes is freed from all things, from which you could not be freed through the Law of Moses. SINNERS STILL DEAD IN THEIR SINS Paul's fourth conclusion (consequence) (vv 16-17) if Christ's resurrection were not true. And if (first class condition assumed true that) Christ (Christos) has not been raised (egeiro - see note on perfect tense), your faith is worthless ("a mere delusion," useless, futile, pointless); you are still (yet, even now, at this time) in your sins - In your sins is locative of sphere (cf Jn 8:24), so that they would still be under the control or dominance of their sinful nature (see Sin as a Principle) (cf 1 Cor 15:56+) and responsible to personally pay the penalty of eternal death (Ro 6:23+) for their manifold sins! Not good news! Paul had earlier stated that the Gospel was the good news that Christ died for (huper - as the Substitute Who atoned for) our sins (1 Cor 15:3+), but their skeptical beliefs concerning the resurrection would have negated that glorious truth. Worthless (mataios) conveys a sense of aimlessness, leading to no object or end! That's a good picture of our life if there were no resurrection! Arnold quotes Prior - If he was not raised from the dead, he is not Lord of anything. If life here on this earth is all there is, it makes no sense to base our hope on the groundless promises of one who made empty assertions about eternity. If the Christian faith is thus based on an empty gospel and a fraudulent savior, “anybody is better off than the Christian.” (What If Christ Is Not Risen?) Worthless (3152) mataios from maten = groundless, invalid) (see related logomacheo) means vain, empty, devoid of force, lacking in content, nonproductive, useless, dead, fruitless, aimless, of no real or lasting value.
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MacArthur - To have hoped in Christ in this life only would be to teach, preach, suffer, sacrifice, and work entirely for nothing. If Christ is still dead, then He not only cannot help us in regard to the life to come but He cannot help us now If He cannot grant us eternal life, He cannot improve our earthly life. If He is not alive, where would be our source of peace, joy, or satisfaction now. The Christian life would be a mockery, a charade, a tragic joke. (MNTC- 1 Corinthians) Arnold - If only for this life we have hope in Christ, we an to be pitied more than all men. —A Christian is a person who has committed everything to the resurrected Christ. For Christ, he suffers; because of Christ, he denies himself; to Christ, he has given himself for service. Yet, if Christ be not risen, then He is not Savior or Lord. No one, therefore, is to be pitied more than a Christian because he or she has served, sacrificed and suffered for a Christ who does not exist. Christians would be the most duped and gullible people on the face of the earth. They have believed things that are not true and lived a life for no real purpose. Besides all that, the Christian has lost all that so-called worldly fun that he might have had in his lifetime if Christ be not raised. Christians are to be pitied if Christ is not raised, for, thinking they had the truth, they have been deceived. They must, therefore, return to a life of pessimism, despair and darkness. Without the resurrection, Christianity crumbles, and the Christian is left in utter despair. What do we give up if we deny the resurrection? We give up life with meaning, purpose, hope and excitement. The resurrection does make a difference!....I read recently about an elderly church-goer who heard a modern skeptic talk about the resurrection on a radio program. She concluded that everything she had believed about orthodox Christianity was unreliable, untrue or a hoax. She, in despair, committed suicide. (What If Christ Is Not Risen?) Hoped (1679) elpizo from noun elpis = absolute assurance of future good) means to look forward with confidence to that which is good and beneficial. To express desire for some good with the expectation of obtaining it. Pitied (1652)(eleeinos from eleos = mercy) means miserable, pitiful, pitiable, wretched, pertaining to one who is deserving of sympathy because of their pathetic condition. Only in 1 Cor 15:19, Rev 3:17+ (CHURCH AT LAODICEA) = "‘Because you say, “I am rich, and have become wealthy, and have need of nothing,” and you do not know that you are wretched and miserable and poor and blind and naked,". Septuagint - Dan. 9:23; Dan. 10:11; Dan. 10:19 Arnold summarizes this section - There is a positive as well as a negative logic to the resurrection of Christ. Since Christ is raised, then our preaching is not useless and empty, the Apostles are true witnesses who can be trusted, our sins have been atoned for and we are forgiven, death has not triumphed over our loved ones and we will see them again, and life has become meaningful and full of purpose. Furthermore, since the resurrection is true, then the Christian is the most envied person on the face of the earth, for when he or she dies there will be certainty that the soul and spirit go immediately to be with Christ and will return to unite with the resurrected body at the second coming of Christ Then the resurrected and glorified body will be with Christ for all eternity. This concept of resurrection can only bring hope, encouragement and anticipation of this blessed event, and the Christian can say, "O death, where is your victory? 0 death, where is your sting?” Tertullian and later John Wesley made an observation about Christians. They said, “Our people die well.”If you do not believe in Christ, I need to warn you that you too shall be resurrected someday, but it will be a resurrection unto judgment and damnation. (Read Jn 5:28-29) (What If Christ Is Not Risen?) Living For Eternity If in this life only we have hope in Christ, we are of all men the most pitiable. —1 Corinthians 15:19 Today's Scripture: 2 Timothy 4:1-8 In a letter to his brother, agnostic Robert G. Ingersoll reflected on his life. He wrote, “I feel that we have passed the crown of the hill, and that the milestones are getting nearer and nearer each other, and now and then I catch glimpses of the great wall where the road ends. A little while ago, I pressed forward; now I hold back. In youth we woo the future and clasp her like a bride; in age we denounce her as a fair and beautiful liar and wonder at the ease with which we were duped. Pursuing that which eludes, gazing at that which fades, hoping for the impossible, regretting that which is, fearing that which must be, and with [nothing] worth having save the bliss of love. And in the red heart of this white flower there is this pang: ‘It cannot last.'” Compare those depressing words with the statement of Paul, who looked to the close of life with confidence because he knew Christ: “I have fought the good fight, I have finished the race, I have kept the faith. Finally, there is laid up for me the crown of righteousness, which the Lord, the righteous Judge, will give to me on that Day” (2 Tim. 4:7-8). God leads us in the path of righteousness For His name's sake, and as we walk that way We know it leads at last to heaven above, To which our souls will rise one glorious day. —Hess What we go after here determines where we go hereafter. Incredible? Why should it be thought incredible by you that God raises the dead. —Acts 26:8 If Jesus did not rise from the dead and there is no future day of resurrection for us, then life loses all its meaning. If this life is all there is—just a few years of alternate crying and laughing (mostly crying) and then darkness—with Paul we can say, “If in this life only we have hope in Christ, we are of all men the most pitiable” (1 Cor. 15:19). Resurrection, however, is not an incredible, irrational idea. We can see illustrations of resurrection all around us in nature. For example, Egyptian garden peas that had been buried for 3,000 years were brought out and planted on June 4, 1844. Within a few days they had germinated and broken the ground. Buried for 3,000 years—then resurrected. That’s amazing! Why then should it be thought incredible that God should raise the dead? That was the surprised question of Paul to King Agrippa (Acts 26:8). If God could take some dust and breathe life into it to create a man (Gen. 2:7), why would anyone think it incredible for this same God to raise someone from the dead? Up from the grave He arose, With a mighty triumph o'er His foes; He arose a Victor from the dark domain, And He lives forever with His saints to reign. —Lowry Only a living Savior could rescue a dying world. 1 Corinthians 15:20 But now Christ has been raised from the dead, the first fruits of those who are asleep. (NASB 1995 - Lockman) now 1Co 15:4-8 the firstfruits Lev. 23:10-14+, 1Co 15:23 Ac 26:23 Ro 8:11 Col 1:18 1Pe 1:3 Rev 1:5 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages Romans 8:11+ But if the Spirit of Him who raised Jesus from the dead dwells in you, He who raised Christ Jesus from the dead will also give life to your mortal bodies through His Spirit who dwells in you. Colossians 1:18+ He is also head of the body, the church; and He is the beginning (arche - related to word for firstfruits - ), the firstborn from the dead, so that He Himself will come to have first place in everything. 1 Peter 1:3+ Blessed be the God and Father of our Lord Jesus Christ, Who according to His great mercy has caused us to be born again to a living hope (ABSOLUTE ASSURANCE OF FUTURE GOOD OF FUTURE RESURRECTION) through the resurrection of Jesus Christ from the dead, James 1:18+ In the exercise of His will He brought us forth by the word of truth, so that we would be a kind of first fruits among His creatures. Revelation 1:5+ and from Jesus Christ, the faithful witness, the firstborn of the dead, and the ruler of the kings of the earth. To Him who loves us and released us from our sins by His blood– Feast of First Fruits THE RESURRECTION OF CHRIST - FIRST FRUITS - A PROMISE & A PLEDGE In 1 Cor 15:20-28 Paul begins to describe the theological arguments that support the doctrine of the resurrection. "Many people who reject the doctrine of the resurrection do not realize that this impacts other areas of their system of theology." (Lewis) But now (in fact) - Praise God for this "but now" after all the "if" ("what if") clauses. Now is not so much temporal here as it is logical and a return to reality. Paul goes for the money so to speak in this section. He has been looking at the resurrection from the perspective of what would life be like if there were no resurrection. Now Paul looks at the positive truths that are associated with the resurrection. But now - a few other famous "but now's" - Romans 3:21, Romans 6:22, Romans 7:6, Romans 11:30, 1 Cor 13:13, Gal 3:25, Eph 2:13, Eph 5:8, Col 3:8, 2 Ti 1:10+ Vine says but now "introduces a change from argument against a preposterous idea to triumphant vindication of facts." (Collected Writings) Robertson on but now - It is the logical triumph of Paul after the reductio ad impossibile ("proof by contradiction") (Findlay) of the preceding argument. In logic and mathematics, proof by contradiction is a form of proof that establishes the truth or the validity of a proposition, by showing that assuming the proposition to be false leads to a contradiction. Proof by contradiction is also known as indirect proof, proof by assuming the opposite, and reductio ad impossibile. (Wikipedia) Calendar of Jewish Feasts THE LORD'S APPOINTED TIMES (Source: Rose Guide to the Tabernacle Excellent Teaching Resource) Christ (Christos) has been raised (egeiro - see note on perfect tense) from the dead - Has been raised is perfect tense indicating up from the grave He arose with a mighty triumph over His foes! And He remains triumphant, for He is alive forevermore! And He is returning! Christ's resurrection is like earnest money you put down to buy a house assuring that you will later be able to purchase it. Christ's resurrection assures that all who are united to Christ by grace through faith will one day also experience their resurrection from the dead. The first fruits (singular not plural -- as the "prototype") of those who are asleep (koimao) - NLT = "the first of the great harvest." In ancient Israel, the first fruits referred to the first installment of the crop which foreshadowed and in effect pledged the ultimate offering of the whole harvest to Yahweh. Those who are asleep in this context is synonymous with all who are believers in Jesus Christ who have died. As noted above asleep in a Christian context means death, but it presents such a beautiful picture for the Christian. Death for a Christian is a holy triumph (2 Cor 5:8+), whereas death for an unbeliever is a holy terror (Heb 9:27-28+) The significance of Christ as the First Fruits is that it was the first of the harvest and the promise or pledge of the harvest that would follow, which is all those who have placed their faith in Christ. Stated another way, the resurrection of Christ (First fruits) guarantees the believer's resurrection. So even as Christ was raised (raised is perfect tense) and will exist permanently in that state, so too all believers share this hope (absolute assurance of future good) that they will rise in new, glorious, eternal resurrection bodies. Paul testified of this blessed hope before Felix and Festus But this I admit to you, that according to the Way which they call a sect I do serve the God of our fathers, believing everything that is in accordance with the Law and that is written in the Prophets; 15 having a hope in God, which these men cherish themselves, (PAUL EXPLAINS THE HOPE) that there shall certainly be a resurrection of both the righteous and the wicked. (Acts 24:14-15+, cf Jn 5:28-29+) Comment - There is a "gap" of 1000 years between these two resurrections ("First" and "Second") Hunter & McShane add that "Someone may enquire how He can be the first to rise when others rose before Him? It is true that others rose before Him, e.g. the young man of Nain (Luke 7) and Lazarus. (John 11), but they rose to die again; their bodies were raised to continue life on earth. Christ was the first to rise in power and glory, alive for evermore in His glorified body.(What the Bible teaches – 1 and 2 Corinthians) The Feast of First fruits is described in Leviticus... Leviticus 23:10-11+ Speak to the sons of Israel and say to them, ‘When you enter the land which I am going to give to you and reap its harvest, then you shall bring in the sheaf of the first fruits of your harvest to the priest (BARLEY WAS FIRST GRAIN TO BE HARVESTED). 11 ‘He shall wave the sheaf before the LORD for you to be accepted; on the day after the sabbath the priest shall wave it. Notice in the Calendar of Jewish Feasts (above) the 3 feasts at the top of the diagram, Passover, Unleavened Bread, Firstfruits. Passover is on Friday, Unleavened Bread follows on Sabbath and then as Lev 23:11 says First Fruits is the offering to God by the priest on the day after the sabbath, which would be our Sunday. THOUGHT - What day does First Fruits describe? Our modern name is Easter, but I much prefer the true Biblical name, First Fruits. Next "Easter" wish your family and friend a "Happy Feast of First Fruits." You might be able to engage in some edifying conversation instead of talking about dyed eggs and chocolate bunnies! As
1 Coríntios 15
MacArthur - A reasonable view seems to be that those who are baptized refers to living believers who give outward testimony to their faith in baptism by water because they were first drawn to Christ by the exemplary lives, faithful influence, and witness of believers who had subsequently died. Paul’s point is that if there is no resurrection and no life after death, then why are people coming to Christ to follow the hope of those who have died? (MNTC- 1 Corinthians) As Gotquestions.org says "Baptism for the dead is a practice that was common in the pagan religions of Greece and is still practiced today by some cults; but it doesn’t change a person’s eternal destiny, for that is determined while he lives (Luke 16:26+)" Here is the excerpt from Thomas Scott which is one of the 30 interpretations of this strange passage and it at least does seem to make some sense - The apostle refers to the case of those, who presented themselves for baptism, immediately after the martyrdom of their brethren, or at their funerals; as if fresh soldiers should enlist and press forward to the assault, to supply the places of those who had fallen in battle. Thus they professed their faith in Christ, and ventured the rage of their enemies, at the very time when others had been put to death for the gospel. But what advantage could they propose to themselves from such a conduct, if there were no resurrection? Or what wisdom could there be in so doing? For in this case, Christianity itself would lose the great evidence of its truth; even the immortality of the soul might be called in question; believers were yet “in their sins;” and they who died as martyrs had lost their souls, as well as their lives. This might show the Corinthian speculators how greatly their notions tended to discourage men from professing the gospel in times of persecution, and to make them afraid and ashamed to own the cause of Christ. If this were the case, why did Christians in general, or the apostles and evangelists in particular, live in continual and imminent danger of suffering and death, by their open profession of the gospel, and their zeal in promoting it? They could have no sufficient encouragement for so doing, if the dead should never arise. If the dead are not raised (egeiro) at all, why then are they baptized for them - The point as alluded to by Scott, is if there is no resurrection of the dead, then why should anyone believe and be baptized? Question: What is baptism for the dead? Answer: Baptism for the dead is a non-biblical practice where a living person is baptized in lieu of a person that passed away, as a means of making a public profession of faith for a person that is already deceased. We can, essentially, think of it as the practice of baptizing a dead person. The practice has as its basis the misinterpretation of 1 Corinthians 15:29: “Otherwise, what will they do, those being baptized on behalf of the dead? If the dead are not at all raised, why indeed are they baptized on behalf of the dead?” This is a difficult passage to interpret, but we do know by comparing it with the rest of Scripture that it does not mean that a dead person can be saved by someone else being baptized on his or her behalf, because baptism is not a requirement for salvation in the first place (Ephesians 2:8; Romans 3:28; 4:3; 6:3-4). The entire passage (vv. 12-29) is about the surety of the resurrection, not about baptism for the dead. What was being baptized for the dead? It is a mysterious passage, and there have been more than thirty different interpretations put forward. 1. The plain meaning of the Greek in verse 29 is that some people are being baptized on behalf of those who have died—and if there is no resurrection, why are they doing this? 2. Either Paul is referring to a pagan custom (notice he uses "they," not "we"), or to a superstitious and unscriptural practice in the Corinthian church of vicarious baptism for believers who died before being baptized. 3. Either way, he certainly does not approve of the practice; he merely says that if there is no resurrection, why would the custom take place? The Mormon practice of baptism for the dead is neither scriptural nor sensible. Baptism for the dead is a practice that was common in the pagan religions of Greece and is still practiced today by some cults; but it doesn’t change a person’s eternal destiny, for that is determined while he lives (Luke 16:26).GotQuestions.org Thomas Scott, Baptized for the Dead - The expression baptized for the dead, has given occasion to a variety of ingenious conjectures and learned discussions. Some argue that [it] only means, ‘baptized in the name of one who certainly died, and who, “if the dead rise not,” ‘still remains among the dead.’ But the word rendered “dead” is plural, and all the labour bestowed to remove that difficulty is to no purpose. Others suppose, that the apostle refers to a practice, which, it seems, at one time prevailed in the church, of baptizing a living person in the stead, and for the supposed benefit, of one who had died unbaptized. But who can imagine, that so absurd and gross a superstition was customary, when the apostle wrote? Or that, if it were, he should sanction it?— Beza, rather triumphantly, concludes that he has discovered and fixed the true interpretation; and that the apostle meant the washing of the dead bodies, among the Jews and Christians, before burial; (Acts 9:37.) which he thinks was a profession that they expected a resurrection. But the use of the word baptize, in such a connection, could hardly be expected; and the words will not bear that sense, by any fair interpretation.— Hammond contends, that it means the profession of faith, concerning the resurrection of the dead, which was required of persons at their baptism, which represented, as he thinks, the burial and resurrection of Christ. ‘Why did they profess this, if they did not believe it?’ But this is far from satisfactory: for the peculiar circumstances of some persons, when they were baptized, seem evidently intended. ‘What this baptizing for the dead was, I confess I know not; but it seems by the following verses, to be something, wherein they exposed themselves to the danger of death.’ [says John] Locke.— The following interpretation, however, suggested by Dr. Doddridge, who received it from Sir Richard Ellis, appears the true one. The apostle refers to the case of those, who presented themselves for baptism, immediately after the martyrdom of their brethren, or at their funerals; as if fresh soldiers should enlist and press forward to the assault, to supply the places of those who had fallen in battle. Thus they professed their faith in Christ, and ventured the rage of their enemies, at the very time when others had been put to death for the gospel. But what advantage could they propose to themselves from such a conduct, if there were no resurrection? Or what wisdom could there be in so doing? For in this case, Christianity itself would lose the great evidence of its truth; even the immortality of the soul might be called in question; believers were yet “in their sins;” and they who died as martyrs had lost their souls, as well as their lives. This might show the Corinthian speculators how greatly their notions tended to discourage men from professing the gospel in times of persecution, and to make them afraid and ashamed to own the cause of Christ. If this were the case, why did Christians in general, or the apostles and evangelists in particular, live in continual and imminent danger of suffering and death, by their open profession of the gospel, and their zeal in promoting it? They could have no sufficient encouragement for so doing, if the dead should never arise. (Thomas Scott, The Holy Bible . . . with Explanatory Notes, Practical Observations, and Copious Marginal References, Vol. , 1832, pp. 601-2) David Reed - 1 Corinthians 15:29 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? Much if not most of the activity in Mormon temples involves ceremonies for the benefit of the dead. Using information gleaned from elaborate and detailed genealogical research, vicarious baptisms and even marriages are performed with the idea that the dead people whose names are invoked actually benefit from these ceremonies just as much as if they were live participants. For biblical support Mormons turn to the verse quoted above. First Corinthians 15:29 has been a mystery for apologists, with literally hundreds of different interpretations proposed. The reason for such ambiguity is obvious: the verse deals with a subject mentioned nowhere else in the Bible, yet does so without any introduction or explanation, as if it is expected that the reader will already know what is meant. And the members of the Corinthian congregation no doubt understood the reference. After all, even though it is titled “First Corinthians” in the Bible, this was not Paul’s first letter to them (1 Cor. 5:9). He had spent time in Corinth and was familiar with both the church and the city. But we, never having lived in first-century Corinth or visited the church there, are left at a disadvantage. Cults love to take verses like this and run with them, sometimes developing an extensive doctrinal framework on a single obscure passage. And even sincere Christians sometimes allow imagination to take over where knowledge stops. But sound interpretation must be based on what is known about the verse, its immediate context, and the wider context of Paul’s letters and the rest of the Bible. On this basis commentators have come up with some plausible explanations. One writer thought that it could refer to people who promised dying Christian relatives that they would get baptized and then followed through on the promise after they died by in effect getting baptized for the dead persons. Others have suggested that some in the Corinthian congregation added the wrong practice of proxy baptism for the dead to their sectarian divisions (1 Cor. 1:10), their carnality (3:1), their immorality (5:1), their heresies (11:19), their abuse of the Lord’s supper (11:21), and their misuse of spiritual gifts (ch. 12–14). However, we think an explanation more in keeping with the rest of Paul’s writings can be arrived at as follows. Notice that in 1 Corinthians chapter 15 the apostle Paul is teaching the Corinthian church about the resurrection of Christ, the resurrection of the dead, and the resurrection of the body. From verse 1 and throughout the whole chapter Paul addresses “brethren” in the Lord and speaks in terms of you, we, and us, with one exception. Only in verse 29 are they mentioned: “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?” From this it would be reasonable to conclude that Paul talks in verse 29 about a group outside the Christian community. Baptism for the dead is not mentioned anywhere else in the Bible. If it were an ordinance of the church one would expect to see the teaching repeated and elaborated on. Moreover, the time and effort Mormons devote to genealogy work in preparation for their practice of baptism for the dead in their temples seems to conflict with what Paul wrote in 1 Timothy 1:3, 4: namely, “Charge some that they teach no other doctrine, Neither give heed to fables and endless genealogies, which minister questions, rather than godly edifying which is in faith.” It also violates the admonition of Titus 3:9 to “avoid foolish questions, and genealogies,… for they are unprofitable and vain.” If a Mormon remains unconvinced after seeing the above evidence, you may wish to show him an internal contradiction in his own religion. The following passages in the Book of Mormon teach that only in this life can we obtain salvation: 2 Nephi 9:38; 26:11; Alma 5:28; and Mosiah 16:5, 11; 26:25–27. Even more plainly, Alma 34:31–35 teaches that “now is the time and the day of your salvation.… For behold, this life is the time for men to prepare to meet God.… For behold, if ye have procrastinated the day of your repentance even until death, behold, ye have become subjected to the spirit of the devil, and he doth seal you his … and this is the final state of the wicked.” We do not accept these statements in the Book of Mormon as authoritative, of course, but Mormons do. So they are left with the problem of reconciling their church’s ordinance of baptism for the dead with their own sacred scriptures that rule out the practice. (Mormons Answered Verse by Verse) 1 Corinthians 15:30 Why are we also in danger every hour? (NASB 1995 - Lockman) 1Co 15:31 Ro 8:36-39 2Co 4:7-12 2 Cor 6:9 2 Cor 11:23-27 Ga 5:11 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Acts 9:19-30+ and he took food and was strengthened. Now for several days he was with the disciples who were at Damascus, 20and immediately he began to proclaim Jesus in the synagogues, saying, “He is the Son of God.” 21 All those hearing him continued to be amazed, and were saying, “Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?” 22 But Saul kept increasing in strength and confounding the Jews who lived at Damascus by proving that this Jesus is the Christ. 23 When many days had elapsed, the Jews plotted together to do away with him, 24 but their plot became known to Saul. They were also watching the gates day and night so that they might put him to death; 25 but his disciples took him by night and let him down through an opening in the wall, lowering him in a large basket. 26 When he came to Jerusalem, he was trying to associate with the disciples; but they were all afraid of him, not believing that he was a disciple. 27 But Barnabas took hold of him and brought him to the apostles and described to them how he had seen the Lord on the road, and that He had talked to him, and how at Damascus he had spoken out boldly in the name of Jesus. 28 And he was with them, moving about freely in Jerusalem, speaking out boldly in the name of the Lord. 29 And he was talking and arguing with the Hellenistic Jews; but they were attempting to put him to death. 30 But when the brethren learned of it, they brought him down to Caesarea and sent him away to Tarsus. 2 Corinthians 4:7-12 But we have this treasure in earthen vessels, so that the surpassing greatness of the power will be of God and not from ourselves; 8we are afflicted in every way, but not crushed; perplexed, but not despairing; 9 persecuted, but not forsaken; struck down, but not destroyed; 10 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. 12 So death works in us, but life in you. 2 Corinthians 11:23-27 Are they servants of Christ?–I speak as if insane–I more so; in far more labors, in far more imprisonments, beaten times without number, often in danger of death. 24 Five times I received from the Jews thirty-nine lashes. 25 Three times I was beaten with rods, once I was stoned, three times I was shipwrecked, a night and a day I have spent in the deep. 26 I have been on frequent journeys, in dangers from rivers, dangers from robbers, dangers from my countrymen, dangers from the Gentiles, dangers in the city, dangers in the wilderness, dangers on the sea, dangers among false brethren; 27 I have been in labor and hardship, through many sleepless nights, in hunger and thirst, often without food, in cold and exposure. Romans 8:18+ For I consider that the sufferings of this present time are not worthy to be compared with the glory that is to be revealed to us (IN THE FUTURE TIME). WHY RISK ONE'S LIFE IF RESURRECTION NOT TRUE Why does Paul now begin this personal testimony mentioning dangers and dying daily? Paul's logic would be something like this -- why would he be willing to face continual danger if the resurrection were not true which of course would mean that the Gospel itself was not really good news but at best "no news." John MacArthur has an excellent explanation noting that "it is an obvious truth, that unbelievers and hypocrites do not become martyrs. People do not die for something they hold lightly. They do not die for something about which they have doubt. They do not die for things they do not believe are worthy of life and death. People give their lives only for causes to which they are wholeheartedly committed. And one of those great realities is the death and resurrection of Jesus Christ, Who said, "Because I live, ye, too, shall live also." And millions of Christians have given their lives in living and given their lives in dying with the hope of that resurrection truth." (MNTC- 1 Corinthians) Why (present tense - continually) are we also in danger every hour - Every hour might be a bit of hyperbole, but it did reflect the truth that Paul's life was always in danger! Paul's proclamation of the Gospel was a precarious practice. From the moment he was converted his opponents sought to silence him (see passages above). Now in his argument substantiating the truth of the resurrection, he uses his willingness to suffer danger for the Gospel as indirect evidence that the resurrection is true and it is worth dying for. And he was aware that his "near death experiences" were common knowledge among the saints at Corinth for from the very beginning in Acts 18 we read that "he settled there (IN CORINTH) a year and six months, teaching the word of God among them. But while Gallio was proconsul of Achaia, the Jews with one accord rose up against Paul and brought him before the judgment seat." (Acts 18:11-12+). Paul's logic would be something like this -- why would he be willing to face continual danger if the resurrection were not true which of course would mean that the Gospel itself was not really good news but at best "no news." Paul was not living for his life but the next life (what a pattern he gives for all believers!) He had earlier pointed out "If we have hoped in Christ in this life only, we are of all men most to be pitied." (1 Cor 15:19) But he knew his hope in Christ would be fulfilled fully in the future (and that should motivate us also beloved). THOUGHT - The way Paul lived his life all-out for the gospel was evidence of the truth of the resurrection.. Most of us are so concerned about living comfortable lives here on earth that our lives give no evidence of the resurrection. Paul lived such a committed Christian life, people could look at him and say, “There is no way he would live like that unless there was a reward waiting for him in heaven.” (Dave Guzik)
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MacArthur - The only thing that makes Christians willing to work hard, willing to suffer, willing to be abused and ridiculed, willing to endure in the work of Christ is that Christ's own supreme finished work, the redemption of sinners, will last past this present life (cf. Ro 8:18). What would be the purpose of suffering for Christ if we would never see Him face to face? What would be the purpose of winning others to Christ if they would never see Him face to face? Where would be the good news in such a gospel? Where would be the incentive for preaching or believing such a gospel? Why make this life miserable if this life is all there is? Why be in danger every hour, if we have no security to look forward to? Why die daily, that is, risk your life in self-denying ministry, if death ends it all? I protest, Paul says vehemently, "You who deny the resurrection make a shambles of Christian service. Nothing makes sense if there is no resurrection." If Christ's resurrection on Easter morning was the only resurrection, as some of the Corinthians believed, then His being raised was no victory for us. He would not have conquered death but only made death a greater mockery for those who put their trust in Him. (MacArthur New Testament Commentary – 1 Corinthians) Are in danger (2793) kinduneuo from kindunos = danger from kineo = to move, put in motion) means to be in peril, to face danger or to run a risk (Lk 8:23), to run the risk a risk of something, to be in jeopardy (Acts 19:27). Their lives were at risk! Presumably the same thing is happening to the other boats that are accompanying the boat with the disciples and Jesus. 4v - Lk. 8:23; Acts 19:27; Acts 19:40; 1 Co. 15:30 1 Corinthians 15:31 I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. (NASB 1995 - Lockman) MIT I die, as it were, on a daily basis; I make that affirmation of experience on the basis of your being my object of pride, which I have in Christ Jesus our Lord. I affirm Ge 43:3 1Sa 8:9 Jer 11:7 Zec 3:6 Php 3:3 your "Some read, our." 2Co 1:12, 2:14, 1Th 2:19 1 Th 3:9 die 1Co 4:9-13 Ac 20:23 Ro 8:36 2Co 4:10-11 2 Cor 11:23 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Acts 20:23-24+ except that the Holy Spirit solemnly testifies to me in every city, saying that bonds and afflictions await me. “But I do not consider my life of any account as dear to myself, so that I may finish my course and the ministry which I received from the Lord Jesus, to testify solemnly of the gospel of the grace of God. Romans 8:36 Just as it is written, “FOR YOUR SAKE WE ARE BEING PUT TO DEATH ALL DAY LONG; WE WERE CONSIDERED AS SHEEP TO BE SLAUGHTERED.” 2 Corinthians 1:8 For we do not want you to be unaware, brethren, of our affliction which came to us in Asia, that we were burdened excessively, beyond our strength, so that we despaired even of life; 2 Corinthians 4:10-11 always carrying about in the body the dying of Jesus, so that the life of Jesus also may be manifested in our body. 11 For we who live are constantly being delivered over to death for Jesus’ sake, so that the life of Jesus also may be manifested in our mortal flesh. I affirm, brethren, by the boasting in you which I have in Christ (Christos) Jesus our Lord, I die daily - The NAS is not the best translation, for the phrase "I die daily" is the first in the Greek text, not the last, as the NAS suggests. I think the NET reading is much more accurate = "Every day I am in danger of death! This is as sure as my boasting in you, which I have in Christ Jesus our Lord." (1Co 15:31NET) In 1 Cor 15:20 Paul said he was in danger every hour and now say he faces danger every day. It the resurrection were not true, he would be foolish to risk death for a "dead gospel" that proclaims a "dead Savior!" The statement about boasting is not easy to tie in with "I die daily" - The idea is Paul is in danger every day. Robertson and Plummer explain it this way writing that "Every day he goes about with his life in his hands. What assurance is he to give them for the truth of this strong statement? The estimation in which (as they know) he holds them. ‘As surely as I am proud of you,’ or, ‘I affirm it by the glorying in you which I have in Christ Jesus our Lord.’ It is, however, not in any earthly sphere that he has this feeling, but in Christ Jesus our Lord. The full titles show how great the security is, and the ἔχω perhaps implies that he regards his exultation over them as a valuable possession. (1 Corinthians 15 Commentary) The New RSV translates it in a way that agrees with the explanation of Robertson and Plummer - "I die every day! That is as certain, brothers and sisters, as my boasting of you-- a boast that I make in Christ Jesus our Lord." The NAB is similar "Every day I face death; I swear it by the pride in you (brothers) that I have in Christ Jesus our Lord." The Easy to Read Version says "I face death every day. That is true, brothers and sisters, just as it is true that I am proud of what you are because of Christ Jesus our Lord." At first reading, one might think Paul is speaking of daily "dying to self" as Jesus had commanded of His followers (e.g., "take up his cross daily" - Lk 9:23+, cf Mark 8:34-35+) and there may be an element of truth in that interpretation because to be wiling to face death daily one has to have an element of death to self. However, if we let the context guide the interpretation ("context is king" for accurate interpretation), Paul has just stated he was hourly in dangerous situations and his point would be that on any given day the danger could actually bring death. But knowing Christ was resurrected and he would be resurrected, he had no reason to fear danger and death. Hunter & McShane add that "The expression "I die daily" is physical, not moral. Every day of his life he faced the prospect of death; each day as it came could be his last on earth. Such was his constant exposure to danger, and his daily committal to the service of Christ. "I count not my life dear unto myself—was his declaration" (Acts 20:24). We marvel at such courage and sacrificial devotion: "I am ready not to be bound only, but also to die at Jerusalem for the name of the Lord Jesus" (Acts 21:13)..(What the Bible teaches – 1 and 2 Corinthians)
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MacArthur - Death, of course, rapidly accelerates decay. Martha objected to Lazarus’s tomb being opened, because “by this time there will be a stench, for he has been dead four days” (John 11:39). The purpose of embalming is to retard deterioration of the body as long as possible. But even the remarkable Egyptian mummification could not prevent deterioration, much less restore life. (MNTC- 1 Corinthians) Matthew
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MacArthur on dishonor - The creature that was made perfect, and in the very image of his Creator, was made to manifest his Creator in all that he did. But through sin, that which was created to honor God became characterized instead by dishonor. We dishonor God by our inability to take advantage fully of what He has given us in His creation. We dishonor God by misusing and abusing the bodies through which He desires us to honor and serve Him. Even the most faithful believer dies with his body in a state of dishonor, a state of imperfection and incompleteness. (MNTC- 1 Corinthians) Pulpit Commentary on dishonor - "The awful and intolerable indignity of dust to dust." Kistemaker has an interesting comment - The dissolution of the human body when committed to the grave is the ultimate humiliation for humans who were crowned with glory and honor to rule God’s creation (Ps. 8:5b; Heb. 2:7b, 9). They will receive that exalted rank again when they are raised to newness of life. Paul writes that Christ Jesus will transform our humiliated bodies to conform them to his glorious body (Phil. 3:21). Charles Hodge on raised in glory - It is raised in glory, i. e. in that resplendent brightness which diffuses light and awakens admiration. It is to be fashioned like unto the glorious body of the Son of God, Phil. 3:21+. (1 Corinthians 15 Commentary) Goins: This contrast addresses value or potential. We know that as sinful men and women we are dishonorable. At the fall our potential for pleasing, serving, and glorifying God was drastically reduced. Genesis tells us we were created in the image of God, designed to reflect his glory and perfection, created to honor him. But we know that sin is at work in us now. Even though we've been redeemed from the penalty of sin by Jesus Christ, we still struggle with fleshly patterns of sinful rebellion. Even the most faithful follower of Jesus Christ knows that his body, his intellect, his emotions, and his will are in a sense dishonorable or imperfect or incomplete. We live in a fallen, flawed world, and we reflect that fallenness. But we will one day be raised in glory, to use Paul's phrase. When we get to heaven we won't be sinful anymore. (Our Resurrection Bodies) Alan Redpath on dishonor and weakness - By the grave we have seen the corruption of the human body. No matter how ornate the funeral, and no matter how great an attempt may be made to take away some of the sting by something of fragrance, nevertheless at the graveside we know that there is dishonor. We have witnessed weakness, for as the body is put into the ground the processes of decay are already setting in and the body has to be hurried away. Dishonor (819) atimia from átimos = without honor from a = negative + time = Honor, respect, reverence, esteem) is a noun which describes that which is literally not honorable, not worthy of respect, reverence or esteem. Atimia was sometimes used of loss of the rights of citizenship. A corpse has no rights! It is sown in weakness, it is raised (egeiro) in power - A corpse in the grave is the epitome of weakness. "The weakness which belonged to it in life, is perfected in death." (Hodge) The resurrection body will have supernatural power "with energy, endowed, it may be, with faculties of which we have now no conception." (Hodge 1 Corinthians 15 Commentary)) Robertson Word Pictures on weakness...power - Lack of strength as shown in the victory of death. Death can never conquer this new body, “conformed to the body of His glory” (Phil. 3:21).
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MacArthur- The Greek historian Thucydides reported that when a deadly plague came to Athens, “People committed every shameful crime and eagerly snatched at every lustful pleasure.” They believed life was short and there was no resurrection, so they would have to pay no price for their vice. The Roman poet Horace wrote, “Tell them to bring wine and perfume and the too short-lived blossoms of the lovely rose while circumstance and age and the black threads of the three sisters fate still allow us to do so.” Another Roman poet, Catullus, penned the lines: “Let’s live my Lesbia and let’s love, and let’s value the tales of austere old men at a single half penny. Suns can set and then return again, but for us when once our brief light sets there is but one perpetual night through which we must sleep.” Without the prospect of a resurrection, and of the accountability it brings, there is no incentive for doing anything but what we feel like doing here and now. If behavior has no reward or condemnation, it is uncontrollable. (MNTC- 1 Corinthians) Sinning (verb) (264) hamartano literally means to miss the mark (and so not share in the prize). Hamartano means to act contrary to the will and law of God. To commit a wrong. To be in error. emphasizes loss which always results from missing God's mark or targetnaturnat , His good and acceptable and perfect will (Ro 12:2). Hamartano means to err (err is from Latin errare = to wander or to stray!) which means to wander from the right way, to deviate from the true course or purpose and so to violate an accepted standard of conduct. To err is to miss the right way. To err means to deviate from the path or line of duty. To stray by design or mistake. To err is to stray from God and/or His commandments. For (gar) term of explanation. Paul explains why he is giving them such stern commands and it was because some were ignorant of God! Some (present tense - continually) have no knowledge of God. I speak this to your shame - Robertson and Plummer = "‘It is to move you to shame that I am speaking to you in this manner." (cf 1 Cor 6:5+) NLT - "For to your shame I say that some of you don't know God at all." (1Co 15:34NLT) Paul is calling them out, stating plainly that some of those holding to the false belief of no resurrection of the dead had no knowledge of God for they were essentially denying His Gospel (which is no Gospel without the resurrection.). Vine says "agnōsia, “no knowledge,” is not agnoia (mere ignorance), but reprehensible ignorance, a failure to take in knowledge through observation and practical experience (the same is used in 1 Pet. 2:15). Denial of the truth of resurrection on the part of some in the assembly was giving evidence of that kind of ignorance. Of only some was this true. Yet the whole assembly was affected, for it was the entire company whom the apostle sought to move to shame. They were priding themselves in their wisdom and intelligence; yet by the spread of this error in their midst they displayed their culpable inability to recognize the character and power of God. (Collected Writings) Robertson and Plummer - Ἀγνωσία is not ἄγνοια, ignorantia, the absence of knowledge, but ignoratio, the failure or inability to take knowledge. These Corinthians had no power of appreciating God’s existence or presence, His nature or will. It was indeed a bitter thing for Corinthians, who prided themselves on their intelligence, to be told that as regards the knowledge of God they were more purblind than the heathen. Paulus ignorantiam Dei illis exprobans, omni prorsus honore eos spoliat (Paul, an ignorance of God unto them, to denounce, in stripping them from every species of honor, - Calvin). Their inability to recognize the power and goodness of God was shown in their dogmatic assertion that He does not raise the dead. (1 Corinthians 15 Commentary)
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MacArthur has an additional note - Part of the problem some Greeks had may have been traceable to a false view of resurrection taught by many rabbis of that time. By misinterpreting such passages as Job 19:26 (“Yet from my flesh I shall see God”), they concluded that resurrection bodies will be identical to earthly bodies in every way. The writer of the Jewish apocryphal book of Baruch wrote, for example, that “the earth shall then [at the resurrection] assuredly restore the dead; it shall make no change in form, but as it has received so shall it restore.” To Gnostics, that view made resurrection seem even less desirable and possible. (MNTC- 1 Corinthians) Hodge - How it is possible for life to come out of death, and, What is to be the nature of the body after the resurrection. The latter difficulty was the main one, and therefore to that the most of what follows refers. The great objection in the minds of the Corinthians to the doctrine of the resurrection was evidently the same as that of the Sadducees. Both supposed our future bodies are to be like our present ones. Our Lord’s answer to the Sadducees, therefore, is the same as that which Paul gives to the Corinthian objectors. The future body is not to be like the present. To reject a plainly-revealed and most important doctrine on such grounds as these is wicked as well as foolish, and therefore the apostle says in the next verse "You fool!" (1 Corinthians 15 Commentary) Jack Arnold - Now I ask you how John Wycliffe will be raised from the dead? His body was in the grave for twelve years and was then exhumed and burned as a body of a heretic and his ashes scattered over a river which took them out to the North Sea. Will Wycliffe be raised? Yes! Surely all this is impossible with man but not with a sovereign, supernatural, miracle working God. The Sadducees asked Christ a skeptical question about the resurrection, and He answered, “You are in error because you do not know the Scriptures or the power of God” (Matt. 22:29). Nothing is impossible with God. How are the dead raised? By God in supernatural power. (The New, Resurrected Body) Ray
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MacArthur- Jesus said, “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains by itself alone; but if it dies, it bears much fruit” (John 12:24). Before Christ could bear the fruit of salvation for us, He had to die. Likewise, before we can participate in the fruit of His resurrection, or bear fruit in His service, we too must die. “He who loves his life loses it; and he who hates his life in this world shall keep it to life eternal” (Jn 12:25). When Jesus was crucified His earthly body died; it ceased to exist as an earthly body. Just as with growing crops, there had to be an end to the old before there could be a beginning of the new. In the case of men, one body will die to give life to another. (MNTC- 1 Corinthians)
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MacArthur - I have read that there are some six hundred octodecillion different combinations of amino acids. An octodecillion is 10 to the 108th power, or 1 followed by 108 zeros. Amino acids are the building blocks of all life. Not only does each type of plant and animal life have a distinct pattern of amino acids, but each individual plant, animal, and human being has its own unique grouping of them. No two flowers, snowflakes, seeds, blades of grass, or human beings—even identical twins—are exactly alike. Yet each is completely identified with its own species or kind. Those two facts make one of the strongest scientific evidences against evolution. No matter what we may eat, no matter how specialized or unbalanced our diet may be, and no matter what our environment may be, we will never change into another form of life. We may become healthier or more sickly, heavier or lighter, but we will never be anything but a human being and never any human being but the one we are. The biological codes are binding and unique. There is no repeatable or demonstrable scientific proof that one form of life has changed or could change into another. (MNTC- 1 Corinthians) Related Resources: What are some flaws in the theory of evolution? | GotQuestions.org What does the Bible say about creation vs. evolution? | GotQuestions.org What is theistic evolution? | GotQuestions.org How does creationism vs. evolution impact how a person views the world? | GotQuestions.org Evolution vs. Creationism — Article Index | GotQuestions.org 1 Corinthians 15:40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. (NASB 1995 - Lockman) 1 Corinthians 15 Resources - Multiple Sermons and Commentaries ILLUSTRATION OF THE CELESTIAL AND TERRESTRIAL BODIES There are also heavenly bodies and earthly bodies (soma), but the glory of the heavenly is one, and the glory of the earthly is another - Paul's point is to emphasize the marked difference between heavenly and earthly bodies (everything that lives on the earth) just as there were differences in flesh in v39. And so heavenly bodies shine but earthly bodies do not literally shine. However they have ability to speak and think and thus have a glory of their own. Paul Apple - God Grants Each Type of Creation its Own Unique Glory. Vine - the basic idea in the word doxa, glory, is that of manifestation. The glory of God is the manifestation of His Being. His character and His acts. As to the inanimate things here mentioned, the glory of the sun, moon and stars is the manifestation of their nature in their differing degrees of splendor and beauty. As to the stars, their differences in luster and brilliance are endless, and in this they testify to the infinite wisdom and inexhaustible power of God their Creator.The point in all this is not that there will be differing degrees of glory in the bodies of the saints in the resurrection, but that God, Who has arranged all things in nature in the differing degrees of glory, has power to bring about the state of glory to be manifested in the raised bodies of believers. Differences in degrees of glory in their glorified bodies is not in view. This is confirmed in what follows. Robertson and Plummer - The God who made these myriads of differences in one and the same universe can be credited with inexhaustible power. It is monstrous to suppose that He cannot fit a body to spirit. Therefore we must not place any limit to God’s power with regard either to the difference between our present and our future body, or to the relations between them. He has found a fit body for fish, fowl, cattle, and mortal man: why not for immortal man? Experience teaches that God finds a suitable body for every type of earthly life and every type of heavenly life. Experience cannot teach that there is a type of life for which no suitable body can be found. (1 Corinthians 15 Commentary) Glory (1391) doxa rom dokeo = to think) in simple terms means to give a proper opinion or estimate of something. Doxa is a manifestation of light radiance, brightness, splendor. A manifestation of God’s excellent power glory, majesty (Ro 9.23, Lk 2:9, Acts 7:55, Ro 1:23) Glory is something that is a source of honor, fame, or admiration. It describes renown, a thing that is beautiful, impressive, or worthy of praise. It follows that the glory of God expresses all that He is in His Being and in His nature, character, power and acts. He is glorified when He is allowed to be seen as He really is. To be where God is will be glory. To be what God intended will be glory. To do what God purposed will be glory. Doxa in 1-2 Corinthians - 1 Co. 2:7; 1 Co. 2:8; 1 Co. 10:31; 1 Co. 11:7; 1 Co. 11:15; 1 Co. 15:40; 1 Co. 15:41; 1 Co. 15:43; 2 Co. 1:20; 2 Co. 3:7; 2 Co. 3:8; 2 Co. 3:9; 2 Co. 3:10; 2 Co. 3:11; 2 Co. 3:18; 2 Co. 4:4; 2 Co. 4:6; 2 Co. 4:15; 2 Co. 4:17; 2 Co. 6:8; 2 Co. 8:19; 2 Co. 8:23 Norman Geisler - 1 CORINTHIANS 15:40–42—Does this support the idea that there are three kingdoms of glory one may inhabit in the next life? MISINTERPRETATION: Mormons believe the reference to “celestial bodies” and “terrestrial bodies” in this passage (KJV) gives support to their view that all people will inhabit one of three kingdoms of glory in the next life—the Celestial Kingdom, the Terrestrial Kingdom, or the Telestial Kingdom (McConkie, 1966, 420). One’s faithfulness in this life determines which kingdom one will end up in. CORRECTING THE MISINTERPRETATION: This passage does not refer to three kingdoms of glory. First Corinthians 15:40–42 does not even make reference to the word telestial. This in itself disqualifies the passage as a support for the idea that there are three kingdoms. The context of the passage very clearly has to do with resurrection bodies (see v. 35). Paul in this verse is talking about the heavenly (celestial) body as opposed to the earthly (terrestrial) body. He says the earthly body is fallen, temporal, imperfect, and weak (vv. 42–44), while the heavenly body will be eternal, perfect, and powerful (cf. 2 Cor. 5:1–4). (When Cultists Ask) David Reed - 1 Corinthians 15:40–42 There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. There is one glory of the sun, and another glory of the moon, and another glory of the stars.… So also is the resurrection of the dead. Mormons see in these verses confirmation of their belief in three heavenly destinations: the telestial kingdom, the terrestrial kingdom, and the celestial kingdom. Christ’s atonement gave virtually all mankind general salvation which, in the Mormon view, means simply resurrection. Nonreligious people and even atheists are “saved” in this sense, but are resurrected to the lowest or telestial kingdom. Members of christendom’s churches and other religious people who sought to please God but who never joined the LDS Church will be raised to life in the terrestrial kingdom. And faithful, obedient Mormons will reach the highest or celestial kingdom, where they may even become Gods. These doctrines are taught in the “latter-day revelations” of Joseph Smith and other LDS leaders (particularly in Doctrine and Covenants, Section 76). But are they taught in the Bible, specifically in Paul’s letter to the Corinthians? Not at all. A closer look at context and the words quoted above reveals that Paul was not talking about different kingdoms at all. Rather, he was talking about bodies. He was answering the question, “How are the dead raised up? and with what body do they come?” (1 Cor. 15:35). Using illustrations, he compared a seed planted in the ground to the body God gives the resulting plant. Next, he spoke of four different types of flesh: human, animal, fish, and bird (v. 39). Then he contrasted celestial (literally, heavenly) bodies with terrestrial (literally, earthly) bodies. If there is any doubt as to what Paul meant by celestial or heavenly bodies, verse 41 clarifies it with examples: the sun, the moon, and the stars. Then Paul went on to develop the point he was illustrating, namely that the resurrection body is greater than the body in which we die: “It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power” (v. 43). Paul was thus writing about bodies, not about kingdoms. He contrasted earthly (terrestrial) bodies with heavenly (celestial) bodies, but he did not in any way teach that heaven was divided into kingdoms called celestial, terrestrial, and telestial-the latter being a word Joseph Smith evidently coined himself. See also the discussions of Matthew 5:48 and Romans 8:16, 17. (Mormons Answered Verse by Verse) 1 Corinthians 15:41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory. (NASB 1995 - Lockman) Ge 1:14 De 4:19 Job 31:26 Ps 8:3 19:4-6 148:3-5 Isa 24:23 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Mt 13:43+ (SUN) “Then THE RIGHTEOUS WILL SHINE FORTH AS THE SUN in the kingdom of their Father. He who has ears, let him hear. Daniel 12:3+ (STARS) “Those who have insight will shine brightly like the brightness of the expanse of heaven, and those who lead the many to righteousness, like the stars forever and ever. THE DIFFERENCES OF THE GLORY OF CELESTIAL BODIES There is one glory (doxa) of the sun, and another glory (doxa) of the moon, and another glory (doxa) of the stars - The key word in this passage is clearly glory (doxa)! The best exposition of this verse is to go outside your house on a cloudless night and gaze up into the sky where you see that the differences to which Paul alludes are breathtaking and should cause us to be filled with wonder and awe at the greatness of our God (Play Indescribable and you will see some pictures of celestial glory).. And while we can look at the moon at night, no one can gaze at the sun in its brightness less they be blinded. These differences are all the result of the work of the infinitely wise Creator, which prepares us for Paul's conclusion in v42. For star differs from star in glory (doxa) - Our future resurrection bodies will differ from our present, just as one star differs from another. This is quite a comparison when you think about it. Today we build huge telescopes to look at the glory of the stars, but it seems that one day our bodies will have a similar awesome, incredible, eternal glory! O what a future every believer has to look forward to experiencing forever and ever. Amen. Robertson and Plummer - the differences in light and lustre are endless. It is legitimate to apply these differences in the heavenly bodies to possible differences in the glories of the risen saints, and it is not impossible that the Apostle had this thought in his mind (MOST WRITERS DO NOT THINK THAT WAS PAUL'S INTENT). But his main argument is that God, who made all these known differences and connexions, may have made differences and connexions between our present and future bodies which are quite beyond our comprehension. Immense differences there are certain to be. (1 Corinthians 15 Commentary) Alan Redpath - He is teaching that the difference that exists here will exist forever in the glory. A human personality is not wiped out by disaster; it is preserved forever, with all its distinctions and differences. Just as we have differed in appearance here, so we will differ there. That is why we will know one another when we get to heaven. R C H
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MacArthur - Christ, called the second man because He has produced a spiritual race, existed eternally before He became a man. He lived on earth in a natural body, but He came from heaven. Adam was tied to earth; Christ was tied to heaven. (MNTC- 1 Corinthians) Hodge - The text, however, simply asserts the heavenly origin of Christ. Adam was of the earth; Christ was from heaven; comp. John 3:13. Adam, therefore, had a body suited to the earth; Christ has a body suited to heaven. (1 Corinthians 15 Commentary) Schreiner - In saying that the second man is from heaven, Paul probably does not have in mind the incarnation (NOTE THIS DIFFERS FROM MACARTHUR AND HODGE ABOVE), nor is he denying that Jesus was a man of dust. Instead, in accord with the context of the chapter, he considers Jesus to be the resurrected Lord. He is the heavenly man in that he is now seated at God’s right hand as the resurrected Lord of all. All people born into the world are made of dust, but those who are united with Christ also become heavenly people. Still, their heavenly existence is not yet realized. (1 Corinthians, 2018: An Introduction and Commentary) Robertson and Plummer agree with Schreiner on interpretation of the second man is from heaven - This refers to the Second Advent rather than to the Incarnation. The Apostle is answering the question, ‘With what kind of a body do they come?’ It was ἐξ οὐρανοῦ, (from heaven) e caelo, that the Risen Lord appeared to St Paul. From the Ascension to the Return, Christ is ἐξ οὐρανοῦ (from heaven) in His relation to mankind. They are still ‘of earth,’ He is now ‘of heaven.’ (1 Corinthians 15 Commentary) 1 Corinthians 15:48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. (NASB 1995 - Lockman) Amplified Now those who are made of the dust are like him who was first made of the dust (earthly-minded); and as is [the Man] from heaven, so also [are those] who are of heaven (heavenly-minded). NET 1 Corinthians 15:48 Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. NLT 1 Corinthians 15:48 Earthly people are like the earthly man, and heavenly people are like the heavenly man. ESV 1 Corinthians 15:48 As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. NIV 1 Corinthians 15:48 As was the earthly man, so are those who are of the earth; and as is the man from heaven, so also are those who are of heaven. Easy to Read Version All people belong to the earth. They are like that first man of earth. But those who belong to heaven are like that man of heaven. earthy 1Co 15:21,22 Ge 5:3 Job 14:4 Joh 3:6 Ro 5:12-21 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Philippians 3:20-21+ For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 Who will transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. Ephesians 2:6+ and raised us up with Him, and seated us with Him in the heavenly places in Christ Jesus, As is the earthy, so also are those who are earthy - This refers to our natural descent from Adam. Keeping in mind that Paul is still explaining the resurrection, this would seem to point not only to the earthy origin but to the earthy quality of life which will return to the earth ("dust"). and as is the heavenly, so also are those who are heavenly - The heavenly refers to Christ. The point appears that those who are associated with Christ share the character of His life. Robertson and Plummer - Each race has the attributes of its Head. As a consequence of this law (καί), we who once wore the likeness of the earthly Adam shall hereafter wear that of the glorified Christ. What Adam was, made of dust to be dissolved into dust again, such are all who share his life; and what Christ is, risen and eternally glorified, such will be all those who share His life. A body, conditioned by psuche, derived from Adam, will be transformed into a body conditioned by pneuma, derived from Christ. (1 Corinthians 15 Commentary)
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MacArthur - Just as we will exchange Adam’s natural body for Christ’s spiritual body, we will also exchange Adam’s image for Christ’s. (MNTC- 1 Corinthians) Glenn Spencer - We have borne the image of the earthly man, Adam. By him sin entered the world and stamped its awful mark upon every human. Man bears the mark and burden of sin. On the other hand, those who know Christ, the second Adam, have had their sin removed and have become a new creation. Therefore, in the resurrection we will also bear the image of the heavenly. ( Expository Pulpit Series – 1 Corinthians: Divine Help for a Divided Church) Hunter & McShane - The meaning is clear: as we have borne the image of the earthly in this world, we shall bear the image of the heavenly in the next world. It is quite staggering to think that from Adam there have descended millions of people like him, possessing the same body and the same nature; yet some have told us that no two are exactly alike. Considering that recognition is usually facial, this is a tremendous feat of the Creator. So in the resurrection world, we shall have bodies like His body, enjoy the life that is His to the full; yet each shall be recognisable as a distinct personality. We shall then be conformed to the image of His Son (Rom 8:29).. (What the Bible teaches – 1 and 2 Corinthians)
1 Coríntios 15
MacArthur has a good summation of believers receiving a resurrection body like Christ - From Jesus’ post-resurrection appearances we get some idea of the greatness, power, and wonder of what our own resurrection bodies will be like. Jesus appeared and disappeared at will, reappearing again at another place far distant. He could go through walls or closed doors, and yet also could eat, drink, sit, talk, and be seen by those who He wanted to see Him. He was remarkably the same, yet even more remarkably different. After His ascension, the angel told the amazed disciples, “This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven” (Acts 1:11+). The body the disciples saw after Jesus’ resurrection is the same body that will be seen when He returns again. Just as with our Lord, our bodies, which are now perishable, dishonored, weak, and natural, will be raised into bodies that are imperishable, glorious, powerful, and spiritual. That which hindered our service and manifestation of God will now be the marvelous channel of fulfillment. We will have His own power in which to serve and praise Him, and His own glory by which to manifest and magnify Him. “Then the righteous will shine forth as the sun in the kingdom of their Father” (Matt. 13:43+). In heaven we will radiate like the sun, in the blazing and magnificent glory which the Lord will graciously share with those who are His. Christ will “transform the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself” (Phil. 3:21+). We cannot imagine exactly what that will be like. Even our present spiritual eyes cannot envision our future spiritual bodies. “Beloved, now we are children of God, and it has not appeared as yet what we shall be. We know that, when He appears, we shall be like Him, because we shall see Him just as He is” (1 John 3:2+). We will not see our own resurrected bodies, or even have our own resurrected bodies, until we first see Christ’s. (MNTC- 1 Corinthians) Image (1504) eikon properly, "mirror-like representation," i.e. what is very close in resemblance (like a "high-definition" projection, as defined by the context). Eikon is an artistic representation, as one might see on a coin or statue (an image or a likeness, as in Mt 22.20). Eikon can also refer to a visible manifestation of an invisible and heavenly reality form (see Heb 10:1+) ikon exactly reflects its source (what it directly corresponds to). In this passage eikon "is used of man being ‘the image of God’ (1Cor 11:7). It can denote simply representation (as in the eikōn of the Emperor on a coin), or it can denote something more exact. Here it will be the image that corresponds to and reproduces the original." (Hodge) Eikon - 20v - Matt. 22:20; Mk. 12:16; Lk. 20:24; Rom. 1:23; Rom. 8:29; 1 Co. 11:7; 1 Co. 15:49; 2 Co. 3:18; 2 Co. 4:4; Col. 1:15; Col. 3:10; Heb. 10:1; Rev. 13:14; Rev. 13:15; Rev. 14:9; Rev. 14:11; Rev. 15:2; Rev. 16:2; Rev. 19:20; Rev. 20:4 NET Technical Note - A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; ?46 א A C D F G Ψ 075 0243 33 1739 ? latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42–49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as original. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32–34, 58). Robertson and Plummer add this technical note - If, with the best editors, we follow the greatly preponderating external evidence and read φορέσωμεν rather than φορέσομεν, ‘let us wear’ or ‘let us put on for wear’ rather than ‘we shall wear,’ the meaning will be that the attaining to the glorified body depends upon our own effort: see Goudge, p. 155. “But not only the context and the whole tenor of the argument are in favour of the future, but the hortative subjunctive is here singularly out of place and unlooked for” (Ellicott). (1 Corinthians 15 Commentary) 1 Corinthians 15:50 Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. (NASB 1995 - Lockman) this 1Co 1:12 7:29 2Co 9:6 Ga 3:17 5:16 Eph 4:17 Col 2:4 that 1Co 6:13 Mt 16:17 Joh 3:3-6 2Co 5:1 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 6:9-11+ Or do you not know that the unrighteous will not inherit the kingdom of God? Do not be deceived; neither fornicators, nor idolaters, nor adulterers, nor effeminate, nor homosexuals, 10 nor thieves, nor the covetous, nor drunkards, nor revilers, nor swindlers, will inherit the kingdom of God. 11 Such were some of you; but you were washed, but you were sanctified, but you were justified in the name of the Lord Jesus Christ and in the Spirit of our God. (COMMENT: HERE PAUL SPEAKS OF UNBELIEVERS WHO WILL NOT ENTER THE KINGDOM OF GOD. THAT IS NOT WHAT HE REFERS TO BY "FLESH AND BLOOD" AND "PERISHABLE" IN 1 Cor 15:50 - HE IS ADDRESSING BELIEVERS). ONLY IMPERISHABLE INHERITS THE KINGDOM OF GOD Robertson and Plummer - The two objections (1 Cor 15:35) are now answered. How is resurrection possible after the body has been dissolved in the grave? Answer; The difficulty is the other way: resurrection would be impossible without such dissolution, for it is dissolution that frees the principle of new life. Then what kind of a body do the risen have, if the present body is not restored? Answer; A body similar to that of the Risen Lord, i.e. a body as suitable to the spiritual condition of the new life as a material body is to the present psychical condition.But a further question may be raised. What will happen to those believers who are alive when the Lord comes? The radical translation from ψυχικόν to πνευματικόν must take place, whether through death or not. Mortal must become immortal. God will make the victory over death in all cases complete.(1 Corinthians 15 Commentary) Vine echoes R&P - the two questions raised in verse 36 have been completely answered. As to the first, it has been shown that, instead of resurrection being impossible on account of the condition of the body after death, that very condition is essentially preliminary to resurrection, for it involves the principle of a new life. And as to the second, the resurrection body is to be in the likeness of that of the risen Lord. But a further question arises, namely, what is to take place in the case of believers who are alive when Christ comes. The statement in verse 50, while confirming what has preceded, prepares the way for the answer to this question. (Collected Writings) Now I (present tense - continually) say this, brethren (adelphos),- In addressing them as brethren he is speaking to those who are saved. That flesh and blood cannot inherit the kingdom (basileia) of God - (See Kingdom of God but in the present passage it is equivalent to the eternal state) Cannot is ou dunatai (dunamai) which means absolutely continually never have the power, ability or capacity to inherit the Kingdom of God. What Paul has just said in verse 49 is preparatory to what he now states. In context, flesh and blood is those who are in their natural (psuchikos), bodies that are perishing and sin-stained. His point is that the natural state of men while suited for life on earth is not suited for life in the Kingdom of God (re-read 1 Cor 15:42-44).
1 Coríntios 15:9
MacArthur explains that Paul was untimely born "in the sense of an ill–timed birth, too early or too late, seems to fit Paul’s thought best. He came too late to have been one of the twelve. In carrying the idea of unformed, dead, and useless, the term was also used as a term of derision. Before his conversion, which coincided with his vision of the resurrected Lord, Paul was spiritually unformed, dead, and useless, a person to be scorned by God. Even when he was born it was wrong timing. Christ was gone. How could he be an apostle? (MNTC-1 Corinthians) The appearance of the resurrected, ascended, glorified ("brighter than the sun" Acts 26:13) Jesus was the punctuation mark on the summary of the Gospel. In other words not only was Jesus crucified, buried and resurrected, but He was ascended and glorified as implied by Luke's record of our Lord's glorified appearance to Paul And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him (Acts 22:6, 26:13); and he fell to the ground, and heard a voice saying to him, "Saul, Saul (Jesus used his Jewish name), why are you persecuting Me?" (Ed: Because of the oneness of covenant when Christians are persecuted Jesus their covenant partner is persecuted! See Oneness of Covenant) And he said, "Who art Thou, Lord?" And He said," I am Jesus whom you are persecuting, but rise, and enter the city, and it shall be told you what you must do." (Acts 9:3-6+) Comment: Paul repeatedly emphasizes that he saw the gloried Jesus (Acts 9:17, 27; 22:14; Acts 26:16; 1Co 9:1; 15:8) which indicates how important he held this requirement of apostleship. This fact alone signifies that there can be no modern day apostles (in the mold of Paul, etc), for they could never fulfill this singularly important requirement of having seen the Lord Jesus Christ. Thomas Edwards writes that 1Cor 15:9,10 represent "A digression referring to his apostleship and apostolical labours (1Cor 9:1, 2, 3). But the verses prove also the truth of the description which the Apostle has given of himself as the "abortion" (ektroma), and connect the success of his ministry with the doctrine the preached, viz., the resurrection of Christ." (Ed: And I would add "the grace infused".) For - As Thomas Edwards explains Paul "calls himself an abortion (1Co 15:8) because he persecuted the Church of God; and the consequence of his having been a persecutor when Christ appeared to him is that he is still the least of the apostles." I (ego) - This is emphatic ("ego" is the first word in the Greek sentence) and could be read "Who is the least of the apostles? It is I." PAUL'S PROGRESS IN HUMILITY: CHRIST INCREASING SELF DECREASING Approximate Date of Writing Paul's Self Assessment Over Time 55AD 1Cor 15:9 For I am the least of the apostles, who am not fit 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 toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 61AD Eph 3:8 To me, the very least of all saints (literally = "less than the least of all saints"), this grace was given (Why was it given? What was Paul to do?), to preach (= The purpose of God's gift of grace) to the Gentiles the unfathomable riches of Christ, 63-66AD 1Ti 1:15 It is a trustworthy statement, deserving full acceptance, that Christ Jesus came into the world to save sinners, among whom I am (Note: not "was" but "am" foremost!) foremost of all. As you examine this chart, you see that we come face to face with the phenomenon which is frequently seen in the great leaders and saints of the past. It is that the older they grow, the more acute is their own sense of sin and of weakness in themselves. Or as
1 Coríntios 15:10
MacArthur adds that kopiao "does not stress the amount of work, but rather the effort. A man’s reward from God is proportional to the excellence of his ministry and the effort he puts into it. Excellence combined with diligence mark a man worthy of the highest honor." (MacArthur, John: 1Timothy Moody Press) A T
1 Coríntios 15:58
MacArthur says that hedraios… It denotes being totally immobile and motionless. Obviously Paul is talking about our being moved away from God’s will, not to our being moved within it. Within His will we are to be always abounding in the work of the Lord. But we should not move a hairbreadth away from His will… If our confident hope in the resurrection wavers, we are sure to abandon ourselves to the ways and standards of the world. If there are no eternal ramifications or consequences of what we do in this life, the motivation for self-less service and holy living is gone. On the other hand, when our hope in the resurrection is clear and certain we will have great motivation to be abounding in the work of the Lord. (MacArthur, J: 1Corinthians. Chicago: Moody Pressh) Hedraios is used only 3 times in the NT, here in 1Co 15:58 and in… But he who stands firm (hedraios) in his heart, being under no constraint, but has authority over his own will, and has decided this in his own heart, to keep his own virgin daughter, he will do well. (1Co 7:37+). if (first class conditional - assumes what follows is true) indeed you continue (present tense = continually, as the general direction of your life) in the faith (study "the faith") firmly established and steadfast (hedraios), and not moved away (metakineo) from the hope of the gospel that you have heard, which was proclaimed in all creation under heaven, and of which I, Paul, was made a minister. (Col 1:23+). Comment: This passage uses hedraios as one of the "markers" of genuine salvation. Kenneth
1 Coríntios 15:58
MacArthur writes that: "Of all the marks of a genuine Christian presented in Scripture, none is more significant than the one Paul mentions here. People give evidence of being truly reconciled when they continue in the faith firmly established and steadfast. The Bible repeatedly testifies that those who are truly reconciled will continue in the faith. In the parable of the soils, Jesus described those represented by the rocky soil as “‘those who, when they hear, receive the word with joy; and these have no firm root; they believe for a while, and in time of temptation fall away’ ” (Luke 8:13). By falling away they gave evidence that they were never truly saved. In John 8:31, “Jesus therefore was saying to those Jews who had believed Him, ‘If you abide in My word, then you are truly disciples of Mine.’ ” Speaking of apostates, the apostle John writes in 1 John 2:19, “They went out from us, but they were not really of us; for if they had been of us, they would have remained with us; but they went out, in order that it might be shown that they all are not of us.” After hearing some difficult and challenging teaching from Him, many of Jesus’ so called disciples “withdrew, and were not walking with Him anymore” (John 6:66). By so doing, they gave evidence that they had never truly been His disciples. Perseverance is the hallmark of the true saint. C H Spurgeon in his sermon Stand Fast (Colossians 1:23) writes that: the battle does not end when by a desperate rush a man has come to Christ. In many it assumes a new form; the enemy now attempts to drag the trembler from his refuge, and eject him from his stronghold. It is difficult to get at the hope of the gospel; but quite as difficult to keep it so as not to be moved away from it. If Satan spends great power in keeping us from the hope, he uses equal force in endeavoring to drag us away from it, and equal cunning in endeavoring to allure us from it. Hence the apostle tells us not to be moved away from the hope of the gospel: the exhortation is needful in presence of an imminent danger. Do not think that in the moment when you believe in Christ the conflict is over, or you will be bitterly disappointed. It is then that the battle renews itself, and every inch of the road swarms with foemen. Between here and heaven you will always have to fight more or less, and frequently the severest struggle will be at a time when you are least prepared for it. There may be smooth passages in your career, and you may for a while be like your Savior in the wilderness, of Whom it is said, “Then the devil departed from Him, and angels came and ministered unto Him”; but you may not therefore cry, “My mountain standeth firm, I shall never be moved”; for fair weather may not outlast a single day. Do not grow secure, or carnally presumptuous. There is but a short space between one battle and another in this world. It is a series of skirmishes even when it does not assume the form of a pitched battle. He that would win heaven must fight for it. He that would take the new Jerusalem must scale it, and if he has the wit to take Jacob’s ladder and set it against the wall and climb up that way, he will win the city. “The kingdom of heaven suffereth violence, and the violent take it by force” At this time our subject is not the winning, but the wearing; not the taking but the holding of the fort: “Be not moved away,” you that have come to it, “Be not moved away from the hope of the gospel.” (Ed note: If you are in need of encouragement to continue in the faith read Spurgeon's practical message - Stand Fast) Matthew
1 Coríntios 15:58
MacArthur comments: Because God has so abundantly overdone Himself for us who deserve nothing from Him, we should determine to overdo ourselves (if that were possible) in service to Him, to whom we owe everything. What a word Paul gives to the countless Christians who work and pray and give and suffer as little as they can! How can we be satisfied with the trivial, insignificant, short–lived things of the world? How can we “take it easy” when so many around us are dead spiritually and so many fellow believers are in need of edification, encouragement, and help of every sort? When can a Christian say, “I’ve served my time, I’ve done my part; let others do the work now”? Reasonable rest is important and necessary. But if we err, Paul is saying, it should be on the side of doing more work for the Lord, not less. Leisure and relaxation are two great modern idols, to which many Christians seem quite willing to bow down. In proper proportion recreation and diversions can help restore our energy and increase our effectiveness. But they also can easily become ends in themselves, demanding more and more of our attention, concern, time, and energy. More than one believer has relaxed and hobbled himself completely out of the work of the Lord. (MacArthur, J: 1Corinthians. Chicago: Moody Press) Surely as we consider the amazing, sufficient, superabounding grace He has poured out on us, we cannot help but respond with grateful, surrendered hearts and wills and pour out ourselves, even excelling in our labor for (and in) Him. Paul addressing the saints at Philippi used perisseuo in his prayers for them declaring… And this I pray, that your love may abound still more and more in real knowledge and all discernment (Php 1:9+) In his exhortation to the saints at Thessalonica Paul wrote… may the Lord cause you to increase and abound in love for one another, and for all people, just as we also do for you (1Th 3:12+) Finally then, brethren, we request and exhort you in the Lord Jesus, that as you received from us instruction as to how you ought to walk and please God (just as you actually do walk), that you excel still more. (1Th 4:1+)