1 Corinthians 15

1 Corinthians 15:2

KEep in memory] Or, hold fast.

what I preached unto you] The Greek 〈 in non-Latin alphabet 〉, signifieth as well, qua ratione vel quomodo, after what manner, as well as with what words; and the meaning is, either how in expresse and direct words I preached unto you the doctrine of the resurrection; or, after what manner I preached, that is, how powerfully; not onely proving it by forcible arguments, but also confirming it by signes and wonders.

1 Corinthians 15:3

which I also received] Either immediately from Christ when he was rapt up into the third heaven, or from those who were themselves eye-witnesses of these things.

according to the Scriptures] See Isaiah 53:5-6, &c.

1 Corinthians 15:4

according to the Scriptures] See Psalms 16:10.

1 Corinthians 15:5

And that he was seen of Cphas] See John 20. 19.

then of the twelve] In some Copies it is the eleven, and when this vision was there were but eleven, for Judas before this had hung himself, and Matthias was not chosen, till after Christs ascension. The answer is, that by a Synecdoche eleven might be here meant by twelve, because those pickt and chosen men known by the name of Apostles, were at the first twelve, and commonly called the twelve. In like manner, Genesis 42:13. it is said, Thy servants are twelve brethren, the sons of one man; yet in the same verse it is added, One is not: so here they are called twelve Apostles, though at this vision one was wanting.

1 Corinthians 15:8

And last of all he was seen of me also] See Acts 9:4. Chap. 9. 1.

one born out of due time] The Greek word 〈 in non-Latin alphabet 〉, signifieth an abortive; whereby the Apostle implyeth, that he was new-born to Christ after the descending of the Holy Ghost, whereas the other Apostles were born again unto Christ, and called before the sending down of the Holy Ghost. Or, he alludeth to the manner of his conversion, and new-birth, which was not without violence, Acts 9. as for the most part abortive Children are not onely born out of their due time, but some violence is used to bring them forth.

1 Corinthians 15:14

And your faith is also vain] Either voyd of truth, or of fruit, and profit. For if Christ be not risen as we have preached unto you, then you do vainly to beleeve us, and this your faith will do you no good at all.

1 Corinthians 15:17

ye are yet in your sinnes] Gr. Tec. and ye. Seeing death is the punishment of sinne, in vain should we beleeve that our sinnes are forgiven us, if they remain and we are still guiltie of them: but they remain and we are guiltie of them, if Christ rose not from the dead. For we are justified by his resurrection, Romans 4:25. If Christ then had continued still in death, his death would have proved uneffectuall, for the expiation of sinne, and for the conquering of death in his members, which he had not conquered in himself.

1 Corinthians 15:19

we are of all men most miserable] In regard that Christians do not only forsake the pleasures of this world, and are subject also for the profession of the truth to a great many crosses, tribulations and persecutions: therefore, should there be no resurrection, Christians must needs be most miserable. For then they should enjoy no good nor comfort at all, neither here, nor hereafter, neither tmeporall, nor eternall. the ground of this arguments is this, that the perfect felicitie of the soule, and the immortalitie thereof, are by Gods order inseparable from the resurrection of the bodies, wherefore he that denies the one, overthrowes also the other. See Matthew 22:32.

1 Corinthians 15:20

the first fruits of them that slept] See Colossians 1:18. Revelation 1:5. Christ in his resurrection is fitly compared to the first fruits, not only because he first rose from the earth (as the first do that spring out of the ground) and presented himself to his Father, the very day that the first fruits were to be offered according to the Law; but because that as by the offering of the first fruits unto God the rest were sanctified, Deuteronomy 26:1. Romans 11:16. so by Christs resurrection, all the faithfull that die in the Lord, are sanctified unto him, and assured of their resurrection. If it be objected, that others were raised from death before Christ, and therefore he cannot beclaled the first fruits of the dead: I answer, first, that if he were not the first in time, yet he was the first in dignitie that ever rose. Secondly, that none ever rose but by his power, and the vertue and merit of his resurrection.

Thirdly, that he was the first that ever rose to a blessed and immortall life. Other dead were raised before him; mortui suscitant sunt, sed iterum morituri: raised for a time to life, but afterwards dying again: none before Christ so rose from the dead, that he died no more, nor had death any more power over him. Here it is not to be omitted that those who in the former verses are called dead, after the mentioning of Christs resurrection are tearmed them that slept, because such is the vertue of Christs resurrection, that it changeth the nature of death in all his members, and turnes it into a sweet sleep: and therefore the Church-yards, in which the faithfull are buried, were by the Ancients tearmed 〈 in non-Latin alphabet 〉, dormitories, or dortories, resting or sleeping places.

1 Corinthians 15:21

For since by man came death] Christ is to be considered as opposite to Adam, in respect of the contrary effect: which the sinne of the one, and the merits of the other produced: that as from one man Adam, sinne came over all, because by nature all were born of him: so from one man Christ, life cometh unto all; that is to say, all that are faithfull, because in Christ they are made the children of God by grace, and are quickened and restored to life by him.

1 Corinthians 15:23

every man in his own order] See 1 Thess. 4. 15.

1 Corinthians 15:24

delivered up the kingdome to God] Christ hath a double kingdome; 1. Essentiall, as God, and this Christ possesseth with his Father and the Spirit for ever. 2. Oeconomicall, as Mediatour betwixt God and man: and this kingdome which he received from his Father, he shall surrender up again to his Father after he hath subdued sinne and death, and put all his enemies under his feet.

put down all rule] Or, made frustrate. or, taken away. That is, all his enemies, which shall be spoyled of all the power they have.

1 Corinthians 15:25

till he hath put, &c.] See Psalms 110:1.

1 Corinthians 15:27

hath put all things, &c.] See Psalms 8:6.

1 Corinthians 15:28

then shall the Sonne also himself be subject unto him] As man and in respect of his mysticall body, the Sonne shall be subject to his Father; not as if he were not subject to his Father before, but because then in the sight of men and Angels by making a surrender of his Kingdome, he shall most manifestly declare his subjection to his Father. See Epiphan. haeres. 69. et Origen. m. 7. in c. 10. Levit. et August. lib. 1. de Trin. c. 8. And because his mysticall body, that is to say, the Church, which is here in distresse, and as yet not wholly partaker of his glory, is not fully perfect; and also because the bodies of the Saints which lie in the grave, shall not be glorified till the resurrection: but Christ as he is God hath us subject to him, as his Father hath; but as he is a Priest he is subject to his Father together with us.

that god may be all in all] By this kind of speech is set forth the incomprehensible glory, which floweth from God and shall fill all of us as we are joyned together to our head; but yet so, that our head shall alwaies reserve his preheminencie.

1 Corinthians 15:29

Else what shall they do, which are baptized for the dead] Or, over the dead. This being one of the most difficult passages in all the Epistles of Saint Paul, it will not be unprofitable to the Reader, to have a Synopsis or joynt view of all the Interpretations that have been yet given which carry any probabilitie with them. First, some translate the words, wash over the dead. For so the word baptisme is taken, Mar. 7. 4. Luke 11:38. Hebrews 9:10. And we read, Acts 9:37. that it was the manner of the faithfull to wash the dead, before they buried them. And this washing of the dead corpse was done out of this consideration, that the dead and vile body which they there washed should one day be changed, and made like unto Christs glorious body.

But neither will this Translation stand with the phrase in the Originall, 〈 in non-Latin alphabet 〉, not 〈 in non-Latin alphabet 〉, which signifieth, are washed or baptized for, or over the dead, not who wash the dead body. Neither could the Apostle draw any firme argument from this custome of washing the dead bodies. For admit that it were not superstitious, but very commendable; yet it yeelds no ground of an argument for the resurrection. For divers of the heathen both washed and imbalmed the bodies of the dead; yet had no faith at all of the resurrection. So the faithfull might out of honour or respect to their friends deceased use the like ceremonie, without any relation at all to the future resurrection. Secondly, others translate the words, Baptizantur super mortuos, which are baptized over the dead, or upon the dead, and they frame the Apostles reason after this manner: If there be no resurrection of the dead, why do some of you choose to be baptized upon the graves of the dead, rather, then in other places, but for a more speciall testimonie of their faith in the resurrection, and of their charitable opinion that those who were there buried should receive a glorious resurrection?

But neither do they bring any good proof that in the dayes of the Apostle the Christians administred baptisme at the sepulchres of the dead, but rather they baptized in places where was much water, John 3:23. Acts 8:38.

Neither would such a custome of administring baptisme inferre the resurrection of the dead. For they might choose those places for their holy meetings, to preserve the memorie of the dead, and honour the Martyrs, and to warme, as it were, their zeale and devotion at their embers. Thirdly, others translating the words as we do, What shall they do which are baptized for the dead? conceive that the Apostle hath regard not to a common rite in the Church, but to a particular custome of some, whereof there is mention made in antiquitie, both by Saint Ambrose, and Tertullian, which was, that if any one died in the confession of the faith of Christ, before he came to be baptized, some of his friends or kindred coming to be baptized received baptisme both in his own name and also in the name of such an one whom he did testifie to have died in the faith of Christ, to the end that the Church might also register the same among the faithfull, that had departed this life, from whence they were wont to pray in publique, that God would grant them a happy resurrection. From this custome the Apostle (say they) draweth his argument on this manner: It were in vain for any among you to be baptized for your dead friends if they shall never rise again. But against this interpretation many things may be objected. First, though it be certain that some ancient Heretiques had such a custome, yet there is no proof at all that among the Corinthians in Saint Pauls time there was any such custome.

Secondly, supposing there had been such a custome, and Saint Paul might well use an argument ad hominem, and wound them who used it with their own weapon; yet it is not probable that the Apostle would draw an argument from such a superstitious and unwarrantable custome, for so main an Article of our Christian faith as is the resurrection of the dead: or if he thought good to convince some of the Corinthians who denied the resurrection out of a practice of their own, though erroneous; yet he would have laid some kind of aspersion and tax upon it; and not have alleadged it as a thing lawfull and warrantable without any dislike at all of it. Thirdly, if it were granted that this custome were as ancient as Saint Pauls dayes, and warrantable also; yet it doth nothing at all conduce to Saint Pauls end, who had undertaken the proof of the resurrection of the body.

For they who use such a custome might easily have answered, We do not baptize living men in the name and in the behalf of the dead for any other respect, then for the salvation of their souls, and what is that to the resurrection of their body? Fourthly, others render the words, What shall they do which are baptized for dead; or, as dead; and thus they gather the Apostles argument: his intent was to prove the resurrection: hereto he imployeth baptisme, which as it is said, in those dayes was celebrated by dipping and plunging the whole body in water, in token that we are in death; and the coming forth of the water representeth the resurrection: the argument then is drawn ab absurdo: this sign were in vain and absurd if there were no resurrection. For to what end are men baptized for dead, or as dead, to represent unto us that we be in death, to wit, the death of sinne, and shall be raised from thence to newnesse of life, if there be no hope of the resurrection of the body? for this first resurrection should be to little purpose, if the second should not one day follow. But neither is this interpretation free from just exception: for though baptisme have relation to the resurrection, as Saint Paul teacheth, Romans 6:4. and Saint Jerome saith truly, non solum propter remissionem peccatorum baptizamur, sed etiam propter resurrectionem carnis nostrae. And S. Ambrose, per regenerationem corpora nostra resurrectionis gloriae inaugurantur: yet this cannot be Saint Pauls meaning.

For then he would not have said, What shall they do which are baptized for dead? but, what shall we do who are all baptized as for dead: or being in death, to be raised up from thence by the power of baptisme? Besides, although in English and Latine pro mortuis, and for dead; may carry such a meaning; yet the Greek 〈 in non-Latin alphabet 〉, cannot carry that sense; 〈 in non-Latin alphabet 〉 is never taken for tanquam: but it must of necessitie be rendred either for the dead, or over the dead; not those that are baptized for dead, that is, as dead men.

There remaineth yet one interpretation which seemeth to be most agreeable to the scope of the Apostle, and the antecedents and consequents. The interpretation is this. If there be no resurrection of the dead, what shall they do, that is, what shall become of them, in what miserable condition are they who are baptized, viz. with their own bloud, and not onely suffer grievous torments, but even death it self for the dead? that is, for the cause or quarrell of the dead; or in stead of the dead; for whose sake they chose rather to suffer death, then they would detect them to the heathen; or betray them into the hands of their bloudy persecutors: or who willingly undergo the baptisme of bloud for the faith of them that are now dead; and in speciciall for maintaining this very Article of the resurrection of the dead: for which, as Saint Paul, Acts 23:6. so many hundreds of Christians more were called in question, put to tortures, and persecuted even to death. The force of this argument of the Apostle is very evident, and it well agreeth with the argument that ensueth, Why stand we in jeopardie every hower? and I protest by your rejoycing which I have in Christ, I die dayly; and If I have fought with beasts at Ephesus after the manner of men, what advantageth it me if the dead rise not at all? As for the word baptizing, it is not only so taken most frequently by the Fathers and Schoolmen, who usually distinguish baptisme into baptisma flaminis, fluminis & sanguinis, of the Spirit, Water, and Bloud; but also in sundry places of Scripture, as Matthew 20:22. Mar. 10. 38, 39.

Luke 12:50. I have a baptisme to be baptized with, and how am I straitned till it be accomplished?

1 Corinthians 15:31

by your rejoycing] Some read our. It is a kind of most vehement asseveration, after the manner of an oath; as if he should have said, As true as my principall joy and glory in this world is in the blessing of God upon my ministery towards you.

I die daily] That is, death hangeth over me continually, and I do daily prepare my self for it: or I am not onely in danger of my life every day, but am continually assaulted with so many crosses and tribulations that my life is rather a continuall death, then a life unto me, 2 Corinthians 11:23. et dinceps.

1 Corinthians 15:32

If after the manner of men] Or, to speak after the manner of men. Either the meaning is, if to speak after the manner of men, that is, if I may now take the priviledge to say something of my self as men do in the like case, or if I have fought according to man, that is, as men led by nothing but that which is humane, to wit, vain-glory and some other worldly respect, not looking by faith at the resurrection, and at God the rewarder of those, that suffer for him at that day: If I should thus have exposed my self unto so apparent danger of death, what benefit would it have been unto me? Or lastly, the meaning may be, If I have fought with beasts after the manner of men; that is, in such sort as if they had been men, and my Antagonists.

fought with beasts at Epesus] Either the words are spoken figuratively, and by beasts he meaneth beastly minded men, such as the Cretians were whom he calleth evill beasts and slow bellies; Titus 1:12. and such as Ignatius saith he fought withall from Syria to Rome, 〈 in non-Latin alphabet 〉 not being bitten, saith he, by brute beasts, but by savage creatures in the shape of men. Or the words may be taken properly, as Chrysostome, Ambrose, and others understand the words: and Nicephorus in his second book of Ecclesiasticall history, cap. 25. reporteth it literally; for certain it is that the Christians were often damnati ad bestias, and it was an usual speech in Tertullians dayes, Christianos ad Leones: and this literall interpretation affords a stronger argument for the resurrection, which is the scope of the Text, and better forteth with his former arguments, then if we understand the words of a metaphoricall fight.

let us eat and drink] See Isaiah 22:13. That is, let us take our fill of our pleasures, for after death we can take none: these are the speeches of Epicures: the like we find in Anacreon,〈 in non-Latin alphabet 〉; and mors aurem vellens, Vivite, ait, venio. This Atheisticall speech of theirs the Apostle reproveth in the words following, saying, Be not deceived, refuting the verse of one Poet, by the verse of another Poet, to wit, Menander, according to whose example Arnobius and Lactantius, and many other of the ancient Fathers refell the heathen by the testimonies of the better sort of the heathen, both Philosophers, Oratours, and Poets.

1 Corinthians 15:34

to righteousnesse] Gr. righteously.

1 Corinthians 15:36

Thou fool, that which thou sowest] Thou mightest have learned either of these, saith Paul, (if thou hadst not befooled thy self) by daily experience: for seeds are sown and rot, and yet notwithstanding they are so farre from perishing thereby, that contrariwise they grow up farre more beautifull; and whereas they are sown naked, they spring up green and fresh: and doth it seeme incredible to thee that our bodies should rise from corruption, and that with far more excellent qualities then they had before?

1 Corinthians 15:38

But God giveth it a body] We see diversitie both in one and the self-same thing, which hath now one forme, then another, and yet keepeth his own kind; as it is evident in a seed or grain, which is sown bare, but springeth up after another sort; and also in divers kinds of one self-same sort, as among beasts; as also among things of divers sorts, as the heavenly bodies and the earthly, which also differ very much one from another; therefore there is no cause why we should reject either the resurrection of the bodies, or the changing of them into a better estate as a thing impossible or strange.

1 Corinthians 15:42

So also is the resurrection of the dead] He maketh three manners of qualities of the body being raised; first incorruption, because they shall be found and altogether of a nature that cannot be corrupt; secondly glory, because they shall be adorned with beauty and honour: thirdly power, because they shall continue everlasting without meat, drink, and all other helps, without which this frail life cannot keep it self from corruption.

1 Corinthians 15:44

It is sown a naturall body] Gr. an animale. The Greek word is not 〈 in non-Latin alphabet 〉, but 〈 in non-Latin alphabet 〉, not a naturall body, but word for word an animale, or a souly body; that is, such a body as is quickned and maintained by such a living soul onely as Adams was, of whom all we are born naturally; of a soul which standeth in need of the bodies help and refection, by eating, drinking, breathing, and the like; being thus animated thereby, as other living creatures are; a soul which produceth no other effectin the body, but onely an earthly mutable and mortall life, not able to save it from sicknesse, age, consumption and death; much lesse able to restore it to life again after it hath lost it.

it is raised a spirituall body] Not in respect of substance, or being: but by reason of those qualities which the glorified body shall partake of; that is, that besides the life which they have by their souls, they shall be sustained without any bodily means, and kept in an eternall, incorruptible, blessed, and glorious life, by the supernaturall virtue of the holy Spirit infused into them by Jesus Christ. Or by a spirituall body, as some of the Ancients affirme, he meaneth a body free from carnall desires, being wholly subject to, and ruled by the Spirit.

a naturall body] Gr. an animale.

1 Corinthians 15:45

was made a living soul] Gr. into a living soul. See Genesis 2:7. To be such a creature as should live a bodily and animale life here by virtue of the soul, wherein lieth the fountain of this life, while it is joyned with the body: but yet can by no means of it self conferre the divine and spirituall life, nor make that its union with the body should remain indissoluble, nor joyn the same again being once dissolved.

a quickning spirit] Gr. into a quickning spirit. The last Adam, that is, Jesus Christ the head of all the elect, is ordained by God to be the fountain and author of a spirituall and eternall life, by the communication of his Spirit which restoreth life unto the dead, and conserveth it in them perpetually. As he now after his resurrection hath a spirituall body himself, immortall and incorruptible; (Philippians 3:21.) so also shall he give the like bodies to all such as descend from him, not by way of any naturall propagation, but by a spirituall regeneration: for each Adam doth communicate to his off-spring; the one by nature, the other by grace, that which he hath of his own.

1 Corinthians 15:47

the Lord from heaven] The meaning is not that Christ brought his body from heaven, as Adam received his body from the earth; but as Johns Baptisme is said to be from heaven, though neither he nor the water wherewith he baptized descended from heaven; but because he received it from God who is in heaven: so also Christ our Lord according to his humane nature is said to be from heaven, because his humane nature was formed by the holy Ghost, and united to the Divine, and in this regard his generation was divine and heavenly.

1 Corinthians 15:50

Now] Or, But.

that flesh and bloud cannot inherit the kingdome of God] Some understand by flesh and bloud carnall men and such as walk after the flesh; and though it be true that such men without repentance and a change of their life shall never enter into heaven: yet if we well consider the antecedents and consequents, that cannot be the meaning of the Apostle in this place; but rather this, such flesh and bloud as ours is now, maintained by corporall meats and drinks of a mortall and corruptible nature, cannot inherit the kingdom of God, for it followeth, neither doth corruption inherit incorruption.

1 Corinthians 15:51

We shall not all sleep, &c.] Those that shall be alive at Christs coming shall not sleep, that is, die after the manner of other men, and rest in their graves for a time, and then be raised up afterward, yet they shall be changed, that is, their corruptibilitie and mortality shall be changed into incorruptibilitie and immortalitie.

1 Corinthians 15:52

at the last trump] Or, in the. See Matthew 24:31. 1 Thess. 4. 16. Some by the last trump understand the voyce of the Archangel, or Christs proclamation for the raising of the dead: but it seems more probable, that as the people of God were assembled in their solemne feasts and fasts by the found of a Trumpet; and as on Mount Sina the Law was delivered with a most loud and dreadfull sound; so also the summons of all the dead shall be with some such sound, which is here called the last trump; not as some popish Divines conceive, because it was the seventh Trumpet of those that are mentioned in the Revelation; for the Revelation was written divers yeers after Saint Pauls death, and therefore it is not likely he alludeth to any of those Trumpets there mentioned; but because after it no Trumpet should ever be sounded.

1 Corinthians 15:54

Death is swallowed up, &c.] See Isaiah 25:8. Hosea 13:14.

in victorie] Or, into victorie.

1 Corinthians 15:55

O death, where is thy sting] This is a song of triumph sung by the Apostle, ravished as it were, at the contemplation of the conquest of death; and it seemeth to be taken out of the Prophet Hosea 13. 14.

O grave] Or, hell. The word in the Originall signifieth grave, or hell; but it should seem that here principally the grave is meant; forasmuch as the Apostle treateth here of the abolition of temporall death.

1 Corinthians 15:56

The sting of death is sinne] That is, sinne armeth death against us, and is as it were the weapon, whereby we receive our deaths wound.

and the strength of sinne is the law] That is, by virtue of the law sinne bringeth men to death and condemnation; for sinne is neither known nor imputed to us but by the law: and when the law forbiddeth ought, our corrupt and carnall nature is provoked thereby the more to desire and lust after it, Romans 5:13.