1 CORINTHIANS CHAPTER 15

OBSERVATIONS

I) Introduction

A) Expositor's Bible Commentary Introduction

"The Resurrection of Christ and of the Christian (15:1-58)
This is the classic chapter on the resurrection. In it Paul argues the whole subject of the resurrection from the dead—a teaching that some in the church at Corinth had been questioning (see v. 12).
How he had heard about this denial he does not say. But the question gives him an opportunity to bring again before the church the doctrine of the bodily resurrection of Christ, which, along with the death of Christ, he had faithfully communicated to them (vv. 1-3). He validates the historical reality of Christ's resurrection by citing eyewitnesses, including himself (vv. 4-11). He argues the validity of the resurrection of believers from the fact of the resurrection of Christ (vv. 12-19) and then shows that Christ's having been raised and being the first-fruits of the believing dead, guarantees the sequence of events at the second coming of Christ (vv. 20-28). He refers to the futility of certain practices of baptism for the dead (vv. 29, 30) if the dead are not actually raised. He also asks why Christians should suffer for Christ if there is no resurrection and calls on the Corinthians to give up these doubts and witness to their faith in a risen Christ (vv. 29-34). Finally, in a passage of great eloquence, Paul discusses the nature of the resurrection body and the victory over death that God will give us through our Lord Jesus Christ (vv. 35-58).
II) [Commentary on 1 Cor 15:1-2 Paul Makes Known The Gospel To The Brethren Which They Received]:

(1 Cor 15:1 NASB) "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 

(1 Cor 15:2 NASB) by which also you are saved, if [= since] you hold fast the word which I preached to you, unless you believed in vain."

A) PAUL MAKES KNOWN THE GOSPEL TO THE BRETHREN AT CORINTH WHICH THEY RECEIVED AND IN WHICH THEY ALSO STAND

(1 Cor 15:1 NASB) "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 

(1 Cor 15:2 NASB) by which also you are saved, if [= since] you hold fast the word which I preached to you, unless you believed in vain."

Paul writes "Now I make known to you, brethren, the gospel which I preached to you, which also you received [= believed], (hence Paul called them brethren). The gospel in which Paul declared thay also stand in the sense of continuing to believe in the gospel. So the following verses in this chapter Paul will review the gospel in detail with them.

B) SINCE THE BRETHREN AT CORINTH ARE HOLDING FAST TO THE GOSPEL IT IS  EVIDENT THAT THEY ARE SAVED UNLESS IT IS NOT VALID THEN THEY BELIEVED IT IN VAIN

(1 Cor 15:1 NASB) "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 

(1 Cor 15:2 NASB) by which also you are saved, if [= since] you hold fast the word which I preached to you, unless you believed in vain."

Objectors to the biblical doctrine of eternal security often maintain the following point of view: "We are saved only if we keep in memory what was preached and live the life of faith (1 Cor 15: 1, 2)."

So objectors to free grace salvation state that salvation IS dependent upon what one does and consequently upon the continuance of ones faith including faithful works; and not simply resting upon a moment of faith alone in what Christ did for one on the cross and nothing more. But Paul adds the proviso, "unless you believed in vain" in the sense of unless the gospel is not true - so that there is no hope for eternal life.

Objectors say that if you lose your faith or commit any number of acts of sin, aren’t those actions and/or faithlessness appropriated by faith alone in Christ alone, and thus covered by what our Lord did for you [and all mankind] once for all time at the cross, (1 Jn 2:2)?

1) [Compare 1 Jn 2:2]:

(1 Jn 2:2 NASB) "And He Himself is the propitiation [= satisfactory payment] for our sins; and not for ours only, but also for those of the whole world."

Albeit no one receives forgiveness of sins unto eternal life until they believe in Christ's propitiation / satisfactory payment for sins, i.e., until they express that moment of faith alone in Christ's proptiation for ones sins.

Furthermore, the passage in 1 Corinthians 15 and elsewhere does not support a necessary continuance of faith in order to have the promise of eternal life - take another look at the passage:

2) [1 Cor 15:1-2]:

(v. 1) "Now I make known to you brethren, the gospel which I preached to you, which also you received, in which also you stand

(v. 2) by which also you are saved, if [= *since] you hold fast the word which I preached to you unless you believed in vain."

If this passage is stating that you must hold fast to your belief in Christ as Savior otherwise you will not stay saved, then the Bible is a contradictory book because many passages clearly teach otherwise, (Eph 2:8-9, 2Tim 2:11-13, Ro 8:1, 38-39, Jn 10:28, etc).

A careful examination, however, reveals that the conclusion that one must hold fast to the gospel is not the case. For the "if" in verse 2 is a first class "if" in the Greek* which is best translated as SINCE. "if [=since] you hold fast" - "eikatechete." This verb is in the indicative mood which means a statement of fact - if and it is true - since you hold fast to the gospel of salvation you are indeed saved. This is not to say that one is not saved if one does not hold fast to the faith. That conclusion is not supported here or anywhere else in Scripture either. So the passage is better rendered:

"Now I make known to you brethren, the gospel which I preached to you, which also you received, in which also you stand, [(v. 2)]: by which also you are saved, SINCE you hold fast the word which I preached to you unless you believed in vain."

The Apostle Paul is thus observing that the brethren in Corinth are indeed saved, the evidence of which is confirmed by their holding fast to their faith in Christ as Savior. If holding fast to ones faith in Christ were a requirement of receiving eternal life then the 3rd class condition should have been chosen by God the Holy Spirit for Paul to use: "ean" + subjunctive (conditional) mood + future tense. One is saved if one (subjunctive - conditional) continues in the faith.

Note that in 1 Cor 15:12 Paul says, "some among you say that there is no resurrection of the dead." In v. 14 he writes, "And if Christ is not risen, then our preaching is empty, and your faith is also empty." In vv. 17-19 he says, "And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men most pitiable." The rest of this chapter confirms the resurrection from the dead:

III) [(1 Cor 15:3-8) - Paul Explains The Gospel Which He Preached To The Corinthians]:

(1 Cor 15:1 NASB) "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 

(1 Cor 15:2 NASB) by which also you are saved, if [=since] you hold fast the word which I preached to you, unless you believed in vain."

(1 Cor 15:3 NASB) "For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,

[Author and apostle Paul begins a detailed exposition of the gospel message describing it as of first importance which he declared was information that he had received - evidently from the Lord Himself - and that it was according to Scripture, including according to what Paul wrote himself when he wrote his letter to the Galatians and Luke wrote in Acts chapter 9:19b-20. Notice that Paul began on this subject in 1 Cor 15:3 with "Christ died for our sins according to the Scriptures." Notice how Paul rests the validity of his testimony first and foremost according to the Scriptures. He also addressed this subject in his letter to the Galatians an excerpt of which follows:

****** EXCERPT FROM GALATIANS CHAPTER ONE *****

"(Gal 1:15-20) [Paul Continued His Defense Of His Apostleship And The Gospel Of God Which Was Taught Him By The Risen Christ, And Which He Preached To The Galatians. He Declared He Was Called By God To Do This Before He Was Even Born, Not Through Anything God Foresaw In Him, But Solely Through God's Grace - To Reveal His Son In Paul, That He Might Preach Christ Among The Gentiles. Paul Did Not Immediately Confer With Flesh And Blood]:

(Gal 1:15 YLT) But when God was ... pleased - having separated me from the womb of my mother, and having called me through His grace - (Gal 1:16 NASB) to reveal His Son in me, that I might preach Him [His Son] among the Gentiles, I did not immediately confer with flesh and blood, (Gal 1:17 NASB) nor did I go up to Jerusalem to those who were apostles before me; but I went away to Arabia, and returned once more to Damascus. (Gal 1:18 NASB) then after three years I went up to Jerusalem to become acquainted with Cephas, and stayed with him fifteen days. (Gal 1:19 NASB) But I did not see any other of the apostles except James, the Lord's brother. (Gal 1:20 NASB) (Now in what I am writing to you, I assure you before God that I am not lying)." =

Paul continued his defense of his apostleship and the gospel of God which was taught to him by the risen Christ, and which he preached to the Galatians. He declared he was called by God to do this before he was even born, not through anything God foresaw in him, but solely through God's grace and Christ's enablement which included His instruction to Paul of the gospel and the doctrines of faith.

Paul indicated that God's calling did reveal God's Son in him in the sense of revelation from God to Paul so that he might know and preach Christ among the Gentiles. God's revelation of Jesus in Paul was essentially concerning Who Jesus was and what his life, death, and resurrection signified. This became so much a part of him, even at this early stage of his Christian experience, that he immediately began to make the revelation of Christ known to others:

[Ref Acts 9:19b-20]:

(Acts 9:19b NASB) [After Saul could see again, he was baptized, ate, regained his strength, then] "Saul spent several days with the disciples in Damascus,

(Acts 9:20 NASB) At once he began to preach in the synagogues that Jesus is the Son of God."

****** END OF EXCERPT FROM GALATIANS CHAPTER ONE *****

III cont.) [(1 Cor 15:3-8) - Paul Explains The Gospel, cont.]:

(1 Cor 15:1 NASB) "Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 

(1 Cor 15:2 NASB) by which also you are saved, if [=since] you hold fast the word which I preached to you, unless you believed in vain.

(1 Cor 15:3 NASB) For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,

[Notice that Paul included himself with all the individuals who received the message of first importance, the gospel - the truth of Christ's death for all of mankind as it stipulates in the Scriptures - a message afforded to innumerable individuals as contained in Ps 16:10; Isa 53:8-10 and other places in the Old Testament]

(1 Cor 15:4 NASB) and that He was buried, and that He was raised on the third day according to the Scriptures, 

[Whereupon, Paul goes into further detail on the gospel of salvation unto eternal life: "and that He ((Jesus in His Resurrection body)) was buried, and that He [Jesus in His Resurrection body] was raised on the third day - again - according to the Scriptures and by historical evidence verified by time in the grave and out of it, in the presence of the living. The fact that He was buried verified His death, and the fact that He appeared to others verified His resurrection. ]

(1 Cor 15:5 NASB) and that He [Jesus in His Resurrection body] appeared to Cephas, then to the twelve. 

[Then after Jesus rose on the third day He appeared to Peter (Cephas) and then the twelve disciples: "and that He [Jesus in His Resurrection body] appeared to Cephas, then to the twelve"]

(1 Cor 15:6 NASB) After that He [Jesus in His Resurrection body] appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep;

[Then Paul wrote, "After that He [Jesus in His Resurrection body] appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep, in the sense of died" - a tremendous resource for historical and extra bibilical witnesses of Christ's resurrection to testify of the reality of Christ being raised from the dead]

(1 Cor 15:7 NASB) "then He [Jesus in His Resurrection body] appeared to James, then to all the apostles; 

[Then Paul wrote, "then He [Jesus in His resurrection body] appeared to James, then to all the apostles - the beginning of many proofs of His resurrection via eye witness testimony and thereafter reports by others of that testimony]

(1 Cor 15:8 NASB) and last of all, as to one untimely born, He [Jesus in His Resurrection body] appeared to me also

[Then Paul wrote that last of all, as to one untimely born, He [Jesus in His Resurrection body] appeared to Paul also. So Jesus was making a point of establishing to key people that He indeed has risen from the dead - that His propitiation for the sins of the whole world was indeed a success, a reality, that He was the Savior of the world - salvation for all those who would place their faith Him for eternal life!

A) [1 Cor 15:7-8) Bible Knowledge Commentary]:

"15:7-8. Some have debunked this Resurrection appearance as simply the pious vision of believers seeing with the eyes of faith. But Paul could have cited the testimony of two for whom that was not true, James, the half brother of Jesus, and himself. Like Paul, James probably came to faith (cf. John 7:5 with Acts 1:14) because of an appearance of the resurrected Christ (Acts 9:3-6; 22:6-11). Paul considered himself abnormally born because he lacked the "gestation" period of having been with Christ during His earthly ministry (cf. Acts 1:21-22). It seems that the apostles were a body wider than the previously mentioned Twelve (cf. comments on Eph. 4:11), but were all distinguished by having seen the resurrected Christ (1 Cor. 9:1) which made Paul the last of their company."

B) [1 Cor 15:3-8) Expositor's Bible Commentary]:

"3-8 Some have understood the words translated "of first importance" in the temporal sense of "at the first." But that seems redundant because at all times Paul's preaching identified the death and resurrection of Christ with the gospel. The stress is on the centrality of these doctrines to the gospel message.
Paul cites two kinds of witness to the historic events of Christ's death and resurrection (vv. 3-8): the OT Scriptures and the testimony of eyewitnesses. He does not quote specific OT passages but must have had in mind such texts as Isaiah 53:5, 6 and Psalm 16:8-11. He mentions Christ's burial to show the genuineness of his death and resurrection; he actually died and actually was raised. Paul feels no compulsion to cite any eyewitnesses of Christ's death, because its factuality was commonly accepted. The resurrection was a different matter. If supernatural Christianity was to be believed, valid eyewitnesses must be cited to attest this historical event and set to rest doubt about the resurrection of the dead.

That "Christ died for our sins" (v. 3) implies that Christ was sinless. That he was raised forever (the perfect tense is used here) agrees with the Scripture in Psalm 16:10; so also does Paul's statement about the third day, which may be based on Jesus' words in Matthew 12:40 that relate his three days in the tomb to Jonah's three days inside the fish Jonah 1:17). According to Jewish reckoning, "three days" would include parts of Friday afternoon, all of Saturday, and Sunday morning. Compare the parts of two Sundays implied in the phrase "after eight days" (John 20:26).
Part of the gospel message Paul passed on to the Corinthians was eyewitness reports of the resurrection of Christ. Observe the close-knit series of "that" clauses in vv. 3-6, extending from, "that Christ died" (v. 3) through "that he appeared" (v. 6) to eyewitnesses, some of whom Paul names. It is natural for him to include Cephas (Peter) and the apostles (possibly referring to the meeting recorded in Luke 24:36ff. and John 20:19ff.). "The Twelve" is a designation of the apostles as a group and is not to be pressed numerically, since Judas was no longer there and on one occasion Thomas (John 20:24) was not with them. The apostolic witness was of vital importance for the Corinthians and Paul doubtless included the witness of the 500 especially to impress doubting believers with the sheer number of eyewitnesses of the event. Some of the 500 may have been known to the Corinthians. This appearance of Christ to so many at once may have taken place in Galilee, where the eleven and possibly many more, went to meet the risen Lord (Matt 28:10, 16). "Fall asleep" is an early Christian expression for dying (cf. Acts 7:60).
The James mentioned in v. 7 certainly is not one of the two apostles of that name—James the son of Zebedee and James the son of Alphaeus (Matt 10:2-4), since the whole group of apostles is mentioned next and would include these two. Instead, it must be the Lord's half-brother (Matt 13:55), who had, with his brothers, joined the apostolic band (Acts 1:14) and had become prominent in the Jerusalem church (Acts 15:13). We do not know when this appearance took place. Since Paul had mentioned "the Twelve" in v. 5, "all the apostles" (v. 7) must be used more loosely to include others who met with the apostolic band (cf. Acts 1:13-15). All this evidence (vv. 5-8) was received by Paul from eyewitnesses (cf. Gal 1:18, 19) and very possibly from some of the gospel writers. Paul includes himself as the last witness (v. 8). He describes himself as one born of a miscarriage, thus he conveys his feeling that he was not a "normal" member of the apostolic group, but one who had been "snatched" out of his sin and rebellion by the glorified Christ (Acts 9:3-6).

IV) [(1 Cor 15:9-19) If There Is No Resurrection All Is In Vain

(1 Cor 15:9 NASB) For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God.

[Paul calls himself the least of the apostles, and not fit to be called an apostle, because he persecuted the church of God - and that would be a good reason of course to not be fit to be called an apostle; nevertheless once called by God to become an apostle, there occurred Paul's willingness to put himself at risk - his humble attitude, etc., which evidently was the result of God's mercy upon him and Paul's willingness to obey God's call even to the point of death despite his previous efforts to destroy the church;(cf. Acts 22:4; 1 Tim. 1:15-16) which of his own volition, he now served in response to God's call (2 Cor. 4:5).

(1 Cor 15:10 NASB) 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.

[And Paul wrote that it was indeed by the grace of God that Paul became what he was - an apostle. For the grace of God had seen to this so that Paul's life did not prove in vain - as if that were possible considering the absolute soverignty of God as He directed the life of Paul, albeit without violating the volition of Paul. For Paul labored even more than all of them, (cf. 9:19-27)]

(1 Cor 15:11 NASB) Whether then it was I or they, so we preach and so you believed.

[Note that Paul indicated that others as well as Paul were preaching the gospel and the doctrines of the faith to the Corinthians]

A) [(1 Cor 15:9-11) Expositor's Bible Commentary]:

"9-11 In these verses Paul reflects on his own unworthiness and on God's matchless redeeming grace. Though he taught that all are unworthy before God (Rom 3:10-18)—a fact to which the Twelve were no exception—he felt himself particularly unworthy because he had persecuted the church. He calls it the church of God; therefore, in persecuting it, he felt he had persecuted God. With true humility, he attributes all his hard work for the cause of Christ solely to God's grace (v. 10)—grace that had saved him and enabled him to serve. Then with great emphasis he declares that all—both he and the other apostles—preached the same gospel with the same stress on the resurrection, and this is the message the Corinthians believed."

B) [(1 Cor 15:11) Bible Knowledge Commentary]:

"15:11. In the final analysis it was not the messenger but the message which was important (cf. 1:18-4:5), and in that regard the apostolic message was that the crucified Christ became the resurrected Christ, which message Paul did preach and the Corinthians believed."

IV cont.) [(1 Cor 15:9-19) If There Is No Resurrection All Is In Vain, cont.

(1 Cor 15:12 NASB) Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?

[Evidently there were some that were present in the congregation at Corinth that did not believe in the gospel. Hence Paul wrote if Christ is preached in the sense that He paid for mankind's sins, died on the cross to do that, and was raised from the dead to prove that. Paul asks how do some of you evidently some of those who were attending the services at the church in Corinth - how do you say that there is no resurrection of the dead; i.e., no afterlife. This implied that there would be no eternal life, i.e., no life after death no matter what you did in this life if there were no the resurrection of the dead. It would be all for naught if this were true, because there no resurrection from the dead. Note that one might argue the concept of no resurrection from the dead might nevertheless have in view any number of concepts such as reincarnation, or becoming part of a consciousness of the universe, etc., etc.; yet without the resurrection of the dead, wouldn't these not be possible too - with no life after this life? So according to some in the Corinthian church who were evidently not believers / not members of that congregation yet might be attending, whatever Jesus did on the cross, Whoever He was and whatever He did or did not do, there would be nothing after this mortal life - no hope for anybody - especially an afterlife such as God's Word presents for the believer in a resurrection body like the one that Jesus received. So life without the resurrection was a misery which would end in nothing afterward - not even some kind of afterlife consciousness. On the other hand as Paul wrote about in this chapter and in all of his writings there IS reliable historical and biblical evidence of Christ's death, burial and resurrection - Who He is and His propitiation for the sins of all mankind which includes others' testimony of His payment for the sins of all mankind and His resurrection as well as perfect corroboration throughout God' Word - without contradiction; which evidence is far superior to any other proposed after life scenario such as reincarnation, universal consciousness, Buddhism, Hinduism, etc.]

(1 Cor 15:13 NASB) But if there is no resurrection of the dead, not even Christ has been raised;

[So with those in Corinth who did not believe in the resurrection from the dead in view, which implies that they were not believers because one would not believe in Christ for eternal life if there is no resurrection, i.e., no kind of afterlife available; Paul concludes that if this were true - if there is no afterlife - then not even Christ has been raised. And in view of the contention that there is no resurrection, it is thus implied that the inerrancy of the Bible and the existence of God is of no import - even in serious question! But after very careful study one will arrive at the conclusion that the Bible has no errors or contradictions in it. God's existence is overwhelmingly proved out, in and out of the Bible, in extra biblical material. His existence is especially evident throughout the universe . The well established laws of thermodynamics indicates that things are deteriorating, winding down. Nothing less complex is evolving into something more complex, nor can anything less complex conjure up something more complex and create, evolve into something more complex scientifically speaking. This includes the human body, the most complex thing in the universe . This demands a Creator God. But note that Paul has repeatedly reminded us in his writings that Jesus Christ did not disappear from the public after He died and was buried in the tomb. Paul reported that Christ appeared to Cephas and then to the twelve disciples and thereafter to more than five hundred. Historically speaking none of this has ever been refuted nor found to be contradictory with anything else in God's Word. Furthermore, there is no eivdence from other sources - philosophies, religions, etc. - that surpasses the testimony of God's Word relative to this matter. So whatever one chooses to believe, the Bible and extra biblical accounts should be more than sufficient evidence / witness of the Resurrection, the Afterlife and the fulfillment of all of the Bible's promises yet to be fulfilled, especially relative to the resurrection from the dead of Jesus Christ and all mankind including the superior plausibility / validity of salvation unto eternal life through a moment of faith alone in Jesus Christ alone. There is no other book like it, comprable to it. And until something else comes along, I'll stick with it.]

(1 Cor 15:14 NASB) and if Christ has not been raised, then our preaching is vain, your faith also is vain.

[Hence Paul wrote "and if Christ has not been raised, then our preaching is [in] vain, your faith also is [in] vain," this being addressed to believers, evidently not to those who do not believe in the resurrection. So everything that Paul has been preaching hinges upon the truth of the resurrection from the dead. If there is no resurrection from the dead, then Christ has not been raised and Paul's preaching / the gospel of eternal life is indeed in vain / lifeless / useless since its object would be a dead man]

(1 Cor 15:15 NASB) 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.

[So Paul declares that if there is no resurrection from the dead, then his preaching has found him out to be a false witness of God along with the rest of his entourage because they testified against God that He raised Christ Whom He did not raise from the dead if there is no resurrection from the dead according to some unbelievers in the congregation of the Corinthian church]

(1 Cor 15:16 NASB) For if the dead are not raised, not even Christ has been raised; 

[Paul concludes in his mode of let's suppose like some of you Corinthians are saying, "For if the dead are not raised," then he concludes "then not even Christ has been raised]

(1 Cor 15:17 NASB)  and if Christ has not been raised, your faith is worthless; you are still in your sins.

[Paul then carries his argument to say let's suppose even further: he writes, "and if Christ has not been raised, your faith is worthless; you are still in your sins" - it is all for naught]

(1 Cor 15:18 NASB) Then those also who have fallen asleep in Christ have perished. 

[And Paul writes that this results in those who have fallen asleep in Christ, i.e., those who are believers who have died, but if there is no resurrection they did not die in Christ unto resurrection as Paul has been preaching; instead they have all perished because it is maintained by some in Corinth that there is no resurrection - if it were the case that these some are correct about no resurrection, (and it is not)]

(1 Cor 15:19 NASB) If we have hoped in Christ in this life only, we are of all men most to be pitied

[Paul carries this one step further: "If we [believers] have hoped in Christ in this life only, and not in the afterlife via resurrection from the dead, we are of all men most to be pitied - if there is no resurrection, no life - our faith is futile if the promise of resurrection from the dead is false]

C) [(1 Cor 15:19) Bible Knowledge Commentary On 1 Cor 15:19]:

"15:19. Fifth, if there were no Resurrection, the pagans would be right. The "foolishness of the Cross" (1:18) would be just that, and men such as Paul and the apostles who had suffered for the gospel (4:9-13) could only be pitied. Those who lived for the pleasure of the moment would be right and the sacrifices of Christians would only be cruel, self-inflicted jokes (cf. 15:32)."

D) [(1 Cor 15:12-19) Expositor's Commentary]:

"B. The Validity of the Resurrection of the Dead (15:12-19)
12-16 Here Paul presents his major proposition. Some at Corinth had argued that there was no resurrection of the dead. He replies that this is absolutely contrary to the proclamation that Christ has been raised. The perfect tense egegertai ("has been raised"), with its emphasis on the present reality of the historic fact is important to Paul (cf. Gal 2:20). In the present context he uses the same verb form seven times, in each case in reference to Christ (vv. 4, 12, 13, 14, 16, 17, 20). When speaking of "the resurrection of the dead," he uses the present tense of the same verb (vv. 15, 16). The conditional sentences throughout this section begin with ei de, the condition being an assumed fact: "If it is preached [as it is] that Christ has been raised . . ." (v. 12). The same is true of vv. 13, 14, 16, 17, and 19.

V) [(1 Cor 15:20-28) CHRIST IS THE GUARANTEE OF THE RESURRECTION FROM THE DEAD

(1 Cor 15:20 NASB) "But now Christ has been raised from the dead, the first fruits of those who are asleep. 

[Paul now comes back to the truth of the matter - there is a resurrection from the dead and its ramifications to humanity, especially to those who believe in Jesus Christ for salvation unto eternal life: "But now Christ has been raised from the dead," by dint of the proofs that Paul has offered in this chapter and elsewhere via Paul and other authors throughout God's Word. And he has provided more than ample proof of this. For Paul reported that Christ first appeared to Cephas, then to the twelve disciples and thereafter to over 500 people and to James, the brother of Jesus and lastly to Paul himself. So Christ indeed is the first fruits of those who are asleep, i.e., the first fruits of those who died in Christ, i.e., believers who will be resurrected from the dead to be forever with Christ.]

A) [(1 Cor 15:20) Expositor's Bible Commentary On 1 Cor 15:20]:

"C. Christ the Guarantee of the Resurrection From the Dead (15:20-28)
[20] The "but... indeed" (nyni de) is Paul's emphatic and conclusive way of introducing some vitally important affirmations (cf. nyni de in 13:13; Rom 3:21; 6:22; 7:6; Col 1:22, et al.). Certainly, Paul implies, none of the Corinthian believers would deny that an integral part of the gospel message is the resurrection of Christ (15:1-4). Therefore, they must now accept the sequel—Christ guarantees the resurrection of the Christian dead, as the word "firstfruits" teaches. By "firstfruits" Paul brings to bear the rich imagery of the OT. The "firstfruits"—the first sheaf of the harvest offered to the Lord (Lev 23:10-11, 17, 20)—was not only prior to the main harvest but was also an assurance that the rest of the harvest was coming. So with Christ. He preceded his people in his bodily resurrection and he is also the guarantee of their resurrection at his second coming."

V cont.) [(1 Cor 15:20-28) CHRIST IS THE GUARANTEE OF THE RESURRECTION FROM THE DEAD, (cont.)

(1 Cor 15:21 NASB)  For since by a man came death, by a man also came the resurrection of the dead. 

(1 Cor 15:22 NASB) For as in Adam all die, so also in Christ all will be made alive. 

[So Paul writes that, "For since by a [= one] man [Adam] came death ...

Because Adam disobeyed God and now all mankind will now die because the whole human race which is through Adam will now inherit what God has changed him into from an immortal being into a mortal being with a sin nature who will live out his years and physically die. So by one man also came the resurrection unto eternal life, that is Jesus Christ - Who paid for the sins of all mankind so that all may be resurrected unto eternal life through faith in His sacrifice for sins. This implies that all men will die because of Adam's disobedience because they will inherit through Adam that sinful, mortal nature themselves. But the good news is that all who believe in Christ and His propitiation will be "made alive," i.e., be resurrected from the dead and live with Jesus Christ and be in Christ, the Son of God forever]

B) [Compare Ro 5:12]:

(Ro 5:12 NAS) "Because of this: [just] as through one man the sin did enter into the world, and through the sin the death; and thus to all men the death did pass through, for that all sinned;"

V cont.) [(1 Cor 15:20-28) CHRIST IS THE GUARANTEE OF THE RESURRECTION FROM THE DEAD, cont.

(1 Cor 15:21 NASB cont.)  For since by a man came death, by a man also came the resurrection of the dead. 

(1 Cor 15:22 NASB, cont.) For as in Adam all die, so also in Christ all will be made alive.

C) [(1 Cor 15:21-22) BKC Commentary On 1 Cor 15:21-22]:

"15:21-22. Death came to all those related to Adam by natural birth because of the disobedience of one man. As the father of mankind Adam in his sin brought death to everybody (cf. Gen. 3:17-19; Rom. 5:12). But because of the obedience (Phil. 2:8) of another Man (1 Tim. 2:5) resurrection will come to all those related to Him by spiritual birth. Paul would later expand this grand truth in his letter to the Romans (Rom. 5:12-19). Those who are a part of the body of Christ (1 Cor. 12:27) will one day follow the lead of their Head (Col. 1:18), but will not do so immediately."

D) [1 Cor 15:21-22) Expositor's Bible Commentary On 1 Cor 15:21-22]:

"21, 22 These verses sound like Paul's two-category contrast in Rom 5:12-21. The man who brought death is Adam, and the one who will bring about the resurrection of the dead is Christ (cf. also 1Cor 15:45). All who are represented in Adam—i.e., the whole human race—died. All who are in Christ—i.e., God's redeemed people—will be made alive at the resurrection (cf. John 5:25)."

(1 Cor 15:23 NASB) But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, 

[Paul goes on to say, "But each in his own order:" and here is the order, "Christ the first fruits, [and] after that those who are Christ's [i.e., those who trusted alone in Him alone for payment of their sins now belong to Christ; and this will occur at His coming [for them, evidently at the Rapture when He brings the dead and the living believers back home to heaven, resurrecting all of them unto perfect resurrection bodies .]

E) [(1 Cor 15:23) Bible Knowledge Commentary On 1 Cor 15:23]:

"15:23. There will be a sequence in the unfolding of the final events. Paul was not concerned to detail all future resurrections since he was addressing the church and was primarily interested here in fixing their place in the scheme of things. As he had earlier affirmed (v. 20), Christ was their sample and surety

[as He is for the resurrection of all believers of all periods of time from Adam and Eve throughout all of the ages to eternity future]

As He promised (John 14:2-3) Christ will return for those who compose the church and the dead in Christ will be raised (1 Thes. 4:16).

[Note that the context of 1 Thes 4:13-18 is the catching away of the saints - the rapture which is before the Second Coming ]

No time frame was indicated in this sequence but a period of almost 2,000 years has now elapsed."

(1 Cor 15:24 NASB) then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.

[So in view of what Paul wrote in 1 Cor 15:23, i.e., he wrote that Christ is the first fruits in His resurrection Whose resurrection will be followed by those who are Christ's in the sense of belonging to Him at His coming [rapture]; then in verse 24 he wrote, "then comes the end, when He hands over the kingdom of God and Father, when He has abolished all rule and authority and power]

F) [(1 Cor 15:24) Expositor's Bible Commentary On 1 Cor 15:24]:

"15:24. Following the resurrection of the church, another period intervenes until the end when Christ will deliver His kingdom to God the Father (cf. Matt. 13:41-43). Some interpreters dispute that an interval of any sort was hinted at by Paul and find instead the coming of Christ and the consummation of all things as virtually simultaneous events. As in the preceding verse, no time frame was specified and the chronological sequences set forth may indeed be almost momentary (1 Cor. 15:5) but then again they may be prolonged (cf. v. 23). If about 2,000 years can elapse between the first and second phases in this selected presentation of events, a lapse of half that time, that is, a millennium, between the second and third phases should cause no consternation.

(1 Cor 15:25 NASB) For He must reign until He has put all His enemies under His feet. 

[Paul then concludes that Jesus Christ must reign / rule until He [God] has put all His enemies under His feet.]

E) [Compare Ps 110:1]:

(Ps 110:1 NKJV) "The LORD [God] said to my LORD, 'Sit at My right hand, Till I make Your enemies Your footstool' "

Note that the first word in Psalm 110:1 rendered "LORD" is the Hebrew, "yehAwh" meaning LORD. It specifically refers to God the Father. The second word rendered "LORD" in the verse is from the Hebrew, "la'dOni," also meaning "LORD." It specifically refers to the LORD and Messiah - the Christ, Who is God, God the Son, (cf. Pr 30:4)

(1 Cor 15:26 NASB) The last enemy that will be abolished is death.

[Then Paul concludes vv. 25-26 with "The last enemy that will be abolished is death." Death is portrayed here as a personification of Christ's ultimate opponent, (cf. v. 55; Heb. 2:14), which will be nullified. So it is not human bodies which will be destroyed, as some in Corinth were evidently saying, but the destroyer of bodies, death itself.]

F) [(1 Cor 15:25-26) Bible Knowledge Commentary On 1 Cor 15:25-26]:

(1 Cor 15:25 NASB) "For He must reign until He has put all His enemies under His feet.

(1 Cor 15:26 NASB) The last enemy that will be abolished is death."

"15:25-26. Death as a personification of Christ's ultimate opponent (cf. v. 55; Heb. 2:14) will be nullified. It is not human bodies which will be destroyed, as some in Corinth were saying, but the destroyer of bodies, death itself."

G) [(1 Cor 15:25-26) Expositor's Bible Commentary On 1 Cor 15:25-26]:

(1 Cor 15:25 NASB) For He must reign until He has put all His enemies under His feet. 

"Having recognized that Paul has time-sequences in mind (v. 23), we assume that in vv. 24ff. he continues with further time-sequences, as shown by the particle eita ("then"). That is, at the time of Christ's second coming and the resurrection of the blessed dead (cf. Rev 20:4-6), next ("then") in order will come the process of his handing over (paradidoi is present subjunctive) the kingdom to God. This will include his conquest of all earthly and all spiritual powers and enemies (cf. "things in heaven and on earth, visible and invisible... thrones... powers... rulers... authorities," Col 1:16). The picture is total, including the physical kingdoms of this world. This future total conquest of the rulers of this world is further suggested in the sentence beginning with "for" (gar, v. 25). Christ must at that time (eita, "then," v. 24) continue his reign—i.e., his millennial reign (Rev 20:4-6) till all his enemies are conquered. The expression "under his feet" is an OT figure for total conquest. Verse 25 is an allusion to Psalm 110:1 (cf. Matt 22:44). The mention of Zion in Psalm 110:2 suggests further that his enemies include those who attack Palestine (Rev 16:12-16) and Jerusalem (Rev 20:7-10) at the time of the millennial reign of Christ (Rev 20:4-6). Finally, the last enemy to be destroyed is death (v. 26) at the close of the second-coming events at the great judgment (Rev 20:2-15)."

(1 Cor 15:27 NASB) For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.

[So God the Father has put all things in subjection to the Son - "under His feet," with the exception of God Himself. Note that the Humanity of Christ is in view here, for God is one God, Father, Son and Holy Spirit, with the Son being God and Man Whom God has put all things in subjection to the Son with that exception of God the Father Himself reserving His absolute sovereignty as Father, Son and Holy Spirit.]

(1 Cor 15:28 NASB) When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

[So when all things are subjected to the Son in His Diety and His Perfect Resurrected Humanity, then the Son Himself in His Diety and Perfect Humanity also will be subjected to the One Who subjected all things to Him meaning Christ so that God - Father, Son and Holy Spirit may be all in all.]

H) [(1 Cor 15:27-28) Bible Knowledge Commentary On 1 Cor 15:27-28]:

(1 Cor 15:27 NASB) '''For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.

(1 Cor 15:28 NASB) When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.'''

"15:27-28. The reprise [corroboration] of these verses is found in verse 57."

I) [Compare 1 Cor 15:57]:

(1 Cor 15:57 NASB) "but thanks be to God, who gives us the victory through our Lord Jesus Christ."

It is by the power of God that the incarnate Christ victoriously mediates His authority (cf. Phil. 3:21). This work of the Son will find ultimate completion in the glory of the Father (cf. John 17:4-5). That too is the ultimate goal of the church (cf. 1 Cor. 10:31; Eph. 1:6, 12, 14). When God is all in all (cf. Rom. 11:36), the new creation will be consummated and the resurrected Christ and His church will share in that experience (cf. Rev. 22:1)."

J) [(1 Cor 15:27-28) Expositor's Bible Commentary On 1 Cor 15:27-28]

(1 Cor 15:27 NASB) '''For HE HAS PUT ALL THINGS IN SUBJECTION UNDER HIS FEET. But when He says, "All things are put in subjection," it is evident that He is excepted who put all things in subjection to Him.

(1 Cor 15:28 NASB) When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.'''

"Verse 27
makes clear that in the "all things" God the Father is not made subject to Christ. On the other hand, v. 28 suggests that the Son in a certain sense will be made subject to God the Father. That this does not mean inferiority of person or nature is shown by the future tense of the verb: "the Son himself will be made subject." If there were inherent inferiority, the present tense would be expected—i.e., "he is ever subjected to the Father." But the future aspect of Christ's subjection to the Father must rather be viewed in the light of the administrative process in which the world is brought from its sin and disorder into order by the power of the Son, who died and was raised and who then, in the economy of the Godhead, turns it all over to God the Father, the supreme administrative head. All this is to be done so that God will be recognized by all as sovereign, and he—the triune God—will be supreme (cf. Rev 22:3-5)."

VI) [(1 Cor 15:29-34) RESURRECTION SUPPORTED BY CHRISTIAN EXPERIENCE

(1 Cor 15:29 NASB) Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?

So Paul writes, "Otherwise" meaning "if the dead are not raised at all" then he writes "what will those do who are baptized for the dead" in the sense that there is no benefit to the dead if there is no resurrection from the dead - as some contend there is, because baptism for the dead is done in the hope of a dead person being raised from the dead; albeit water baptism is not a requirement in order to have eternal life which some at Corinth evidently contend it is required.  So if there is no resurrection as some contend, then there is no hope for the dead at all; or anyone while they are alive. So Paul writes "Why then are they baptized for them?" implying for no good reason.

(1 Cor 15:30 NASB) Why are we also in danger every hour? 

[Paul wrote "Why are we also in danger every hour?" in the sense why do we Christians share our faith with people if our efforts will accomplish nothing because some people contend that there is no resurrection / no afterlife; i.e., to share your faith with others is to no avail, so it puts us at risk for no good reason. For Paul and his entourage often experienced risk of death / injury by sharing their faith and it would be foolish if the effort was to no avail]

(1 Cor 15:31 NASB) I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily.

[Paul affirms in his letter to the believers at Corinth that he boasts in Christ Jesus our Lord, in the sense of recognizing his position of being in Christ Jesus hence Paul's boasting is through Christ Jesus via the inspiration of the Spirit within him about the Corinthian believers being faithful with the result that Paul dies daily to self in the sense that he dies to / sets aside his own self interests for the sake of others - especially in the case of this letter - the believers at Corinth]

(1 Cor 15:32 NASB) If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE.

[Paul continues to write that there is no point "if [one preaches] from human motives," in the sense of, if one preaches from a perspective of ones temporal life / a day to day life relative to our mortal lives: if one presents the gospel of eternal life if there actually is no eternal life at all, implying that there is no profit in doing this. Hence, Paul writes that if that is the case, Paul is saying, then there is no point to risk life and limb to do such unprofitable things while one is encountering such things in this mortal life as fighting wild beasts at Ephesus as he evidently did, or if one is encountering other risks such as robbers on the road, and other hazards unnecesarily - constant risks when traveling through that and other areas that Paul traveled as he went from city to city, village to village, place to place. Paul is saying that "if there is no profit," in preaching the gospel of eternal life; i.e., if there is actually no eternal benefit from what he was preaching, i.e., eternal life after this mortal life is over, then what is the point at taking such risks of dying early? Hence if there is no worthy cause "if the dead are not raised," for that was the reason why Paul did what he did as he risked traveling at such risk - because he believed that there is a resurrection after death - but if there is not, he writes then why do it at all? Instead Paul concludes if there is not resurrection, "LET US EAT AND DRINK FOR TOMORROW WE DIE" and that would be the end of that - the end of our existence, so why preach an afterlife when there isn't one at the risk of dying early?]

A) [(1 Cor 15:30-32) [Bible Knowledge Commentary On 1 Cor 15:30-32]:

(1 Cor 15:30 NASB) Why are we also in danger every hour?

(1 Cor 15:31 NASB) I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily.

(1 Cor 15:32 NASB) If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE.

"15:30-32. In contrast to the practice of those cited in verse 29, Paul now mentioned his own lifestyle as a forceful statement of his conviction about the certainty of the Resurrection. Some of the Corinthians may have accused Paul of duplicity (cf. 2 Cor. 1:12-14; 2:17; 6:8), but no one thought him a fool even though he affirmed that he would be one if he ministered without certainty of the Resurrection. Many times his life was imperiled (I die every day; cf. 2 Cor. 6:4-5; 11:23-28). At least once he thought he would die (2 Cor. 1:8-9), probably referred to here as his fight with wild beasts at Ephesus... .... Why face that if this life were all there is? The Epicureans (and less philosophical men before them; cf. Isa. 22:13) would be right—pursue pleasure and avoid pain (cf. Epicurus Letter to Menoeceus 128). But Paul knew there was more, and his life testified to that fact (cf. 1 Cor. 9:24-27; 2 Cor. 4:16-18)."

B) [(1 Cor 30-32) [Expositor's Bible Commentary On 1 Cor 15:30-32]:

(1 Cor 15:30 NASB) Why are we also in danger every hour?

(1 Cor 15:31 NASB) I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily.

(1 Cor 15:32 NASB) If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, LET US EAT AND DRINK, FOR TOMORROW WE DIE.

"30-32 Another argument for the resurrection is that if it is not true, then suffering and hardship for the sake of Christ are useless. By "endangering ourselves every hour," Paul seems to be alluding to peril looming up in his ministry in Ephesus (cf. Acts 19), where he was when he wrote 1 Corinthians. He is in danger of death every day (v. 31). He seals this assertion with the oath (Greek, ne, "I mean that, brothers") that this is as true as the fact that he glories over them and over their union with Christ... ...But, Paul says, why go through all this suffering if there is no hope of resurrection? ... So without eternal hope through the resurrection, men have nothing to turn to but gratification of their appetites."

(1 Cor 15:33 NASB) Do not be deceived: "Bad company corrupts good morals."

[Paul then writes, "Do not be deceived: 'Bad company corrupts good morals.' " implying that the bad company are those who do not believe in the resurrection and are trying to teach / convince others that there is no resurrection from the dead, despite the evidence that has been presented to them about the witnesses of Jesus' resurrection even from Paul himself. Hence they are bad company in the sense that despite the evidence that Paul had testified to they still would not believe it and are thus bad company in the sense that they were attempting to corrupt the minds of those who had believed in the resurrection unto eternal life through Christ into entertaining such false thinking]

C) [(1 Cor 15:33) Expositor's Bible Commentary On 1 Cor 15:33]:

"33 Turning now to Greek literature, Paul supports his position by quoting a piece of practical worldly wisdom from Menander's comedy, Thais, relevant to the situation in the Corinthian church. The "bad company" points to those who were teaching that there is no resurrection and so were a threat to the testimony of the church."

(1 Cor 15:34 NASB) Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

[So Paul wrote to the believers at Corinth to "Become sober-minded as you ought," in the sense of being single minded / serious / not given to excesses. And thereby he commanded them to "stop sinning" which implies that they were not serious, single minded, not given to excesses. His command to stop sinning indicates that they were perhaps the ones who were denying the resurrection of the dead and, so by implication, the resurrection of Christ—a denial leading to loose living and allowing sinful behavior to be part of their lives all the more. [Note that no one can claim to have no sin in their mortal lives at any time, (cp. 1 Jn 1:8, 10); so the sins in view included the denial of the resurrection and what that denial led to. Perhaps they were not even believers because it is hard to realize that one could be a believer yet deny the resurrection / the after life. For why believe in Christ for eternal after life if there were no afterlife??? But this in no way would cancel their salvation unto eternal life if they had believed before and negated the resurrection afterward, as some contend; because once received at the moment of faith alone in Christ alone, the duration of eternal life is forever by definition and reality as Scripture indicates in multiple places . Whereupon, Paul wrote, "for some have no knowledge of God. I speak this to your shame;" implying that some in Corinth who evidently attended church there were not believers and had no knowledge of God which was shameful because believers in that congregation should have endeavored to inform them of God and His Son's sacrifice for them.]

D) [(1 Cor 15:33-34) Bible Knowledge Commentary On 1 Cor 15:33-34]:

(1 Cor 15:33 NASB) Do not be deceived: "Bad company corrupts good morals."

(1 Cor 15:34 NASB) Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

"15:33-34. Paul's concluding advice with reference to those who continued to deny the Resurrection was like his former counsel concerning immoral people in the church (chap. 5)—don't associate with them. Previously he had compared immorality in the church to yeast in bread (5:6). Here he quoted the pagan writer Menander (Thais 218) to the same effect: Bad company corrupts good character. False teachers should be avoided (cf. 2 Cor. 6:14-7:1) because though they claimed great knowledge they were in fact ignorant of God (cf. 1 Cor. 8:2). Were the wise Corinthians this easily deceived? (cf. 2 Cor. 11:3)"

E) [(1 Cor 15:34) Expositor's Bible Commentary On 1 Cor 15:34]:

(1 Cor 15:34 NASB) Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

"34 The call in v. 34 is for the Corinthians to stop sinning in denying the resurrection of the dead and, so by implication, the resurrection of Christ—a denial leading to loose living. There were some in the church who did not know God or the precious doctrine of the resurrection. They were in a shameful condition, Paul says, because they had espoused such a denial of the truth."

VII) (1 Cor 15:35-49) THE NATURE OF THE RESURRECTION BODY

A) [(1 Cor 15:35-49) Bible Knowledge Commentary On 1 Cor 15:35-49]:

"Answers To Certain Questions (15:35-58)
In the preceding section (vv. 1-34) Paul had taken up the question implicit in verse 12, why believe in the Resurrection? He answered it with arguments rooted in history, logic, theology, and experience. He then addressed two other questions: How is the resurrection achieved? What is the nature of a resurrected body?"

B) [(1 Cor 15:35-49) Expositor's Bible Commentary On 1 Cor 15:35-49]:

"The Resurrection Body: Its Nature and Change (15:35-58)
With incomparable logic, Paul's argument mounts toward its magnificent climax. First, he discusses the nature of the resurrection body (vv. 35-49). Then he describes the transformation the body must undergo before death is conquered and the believer lives with God eternally (vv. 50-58)."

(1 Cor 15:35 NASB) But someone will say, "How are the dead raised? And with what kind of body do they come?" 

[With the phrase, "But someone will say," which begins with the word "But" has in view an objector to what Paul is maintaining that there is a resurrection unto an afterlife. In other words someone who maintains there is not a resurection from the dead and sarcastically says "How are the dead raised? And with what kind of body do they come?" is asking for a rebuke which Paul readily provides: Notice the words "You fool!" in the next verse. For the objector Mr Someone is evidently trying to make Paul seem foolish because the objector maintains there is no evidence that the dead are raised]

(1 Cor 15:36 NASB) You fool! That which you sow does not come to life unless it dies; 

[So Paul wrote in 1 Cor 15:36, "You fool!" referring to the "someone" in the previous verse as a fool who asked "How are the dead raised? And with what kind of body do they come" evidently the objector "Someone" was speaking in a sacrcastic manner to imply that no one is raised from he dead at all, so there would not be any kind of resurrection body in the afterlife. Paul implies by this that indeed the dead are raised into a new body and that body Paul described as we continue to read in 1 Cor 15 and elsewhere in Scripture. So Paul wrote in a metaphor of a farmer, "That which you sow does not come to life unless it dies" referring to a farmer's seed which dies as it decays in the ground after it is sown and sprouts new life as a metaphor for a human being dying and then coming to life resurrected into a new body - a new crop. Like the farmer's seed through "dying" (decaying in the ground) the seed gives birth by God's power to a new and different "body," yet one related to the seed it came from (vv. 36b-38).

(1 Cor 15:37 NASB) and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.

[Paul continues his farmer analogy of sowing and harvesting, "and that which you sow, you do not sow the body which is to be" in the sense of a fully grown plant yet future coming from a seed which when planted will die: "but a bare grain" in the sense of a bare grain seed, "perhaps of wheat or of something else;" which will die as a seed dies when planted into the ground whereupon the dead seed becomes an alive seedling - alive and growing into a full grown plant at harvest time - completely different from the seed which died and from which the grown plant came to live and grow as does the resurrection body from the physical body which dies. So too was the relationship of a natural human body which dies and becomes a resurrected body like that of Jesus Christ."]

C) [(1 Cor 15:35-37) Bible Knowledge Commentary On 1 Cor 15:35-37]:

(1 Cor 15:35 NASB) But someone will say, "How are the dead raised? And with what kind of body do they come?"

(1 Cor 15:36 NASB) You fool! That which you sow does not come to life unless it dies;

(1 Cor 15:37 NASB) and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.

"15:35-37. One objection to belief in anyone's resurrection might be its incomprehensibility. This was the point of the questions How are the dead raised? With what kind of body will they come? Paul did not consider these sorts of questions a wise person would ask, as is obvious from his response, How foolish! (lit., "how senseless or thoughtless") to his imaginary interlocutor. Belief in the Resurrection was like belief in seedtime and harvest. Neither could be completely understood but both were real. As a plant which sprouted from a seed was directly linked to it but remarkably different from it, so too was the relationship of a natural and a resurrected body."

D) [(1 Cor 15:35-37) Expositor's Bible Commentary On 1 Cor 15:35-37]:

(1 Cor 15:35 NASB) But someone will say, "How are the dead raised? And with what kind of body do they come?"

(1 Cor 15:36 NASB) You fool! That which you sow does not come to life unless it dies;

(1 Cor 15:37 NASB) and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.

(1 Cor 15:38 NASB) But God gives it a body just as He wished, and to each of the seeds a body of its own.

[So Paul writes, "But God gives it [the temporal human body which dies] a body [an eternal resurrection body] just as He wished [for God is absolutely sovereign on this and everything], and to each of the seeds [in the sense to each physical body] a body of its own]

E) [(1 Cor 15:38) Bible Knowledge Commentary On 1 Cor 15:38]:

"The seed analogy (v. 37—cf. John 12:24) teaches that through "dying" (decaying in the ground) the seed gives birth by God's power to a new and different "body," yet one related to the seed it came from (vv. 36b-38)."

(1 Cor 15:39 NASB) All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish.

(1 Cor 15:40 NASB) There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 

(1 Cor 15:41 NASB) 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. 

[Paul indicates in 1 Cor 15:39 that there are different kinds of flesh / life, one of men, another of beasts, another birds, another fish;

In 1 Cor 15:40 Paul states that there are also heavenly bodies as opposed to earthly bodies - the glory of the heavenly bodies is a heavenly glory, and the glory of the earthly is another.

Then in 1 Cor 15:41 Paul continues to differentiate different kinds of glory: There is one glory of the sun, and another of the moon, and another glory of the stars; for star differs from star in glory in the sense that God makes each one different from another in accordance with His Sovereignty and purpose each in an unfathomable way]

F) [(1 Cor 15:38-41) Bible Knowledge Commentary On 1 Cor 15:38-41]:

"15:38-41. The variety in Creation reflects the will of the Maker (Gen. 1:1-26). The differences in the animate creation (men... animals... birds... fish) and inanimate creation (sun... moon... stars) give expression to the splendor of God and bring Him praise (cf. Ps. 148:13). The differences in splendor between the earthly bodies and the heavenly bodies suggested to Paul the differences between a natural and a spiritual body (cf. Dan. 12:3 where resurrected saints were compared to stars; also Matt. 13:43)."

G) [(1 Cor 15:39-41) Expositor's Bible Commentary On 1 Cor 15:39-41]:

(1 Cor 15:39 NASB) All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish.

(1 Cor 15:40 NASB) There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 

(1 Cor 15:41 NASB) 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. 

(1 Cor 15:43 NASB) it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 

[And Paul continues to write, "it [the human body] is sown in dishonor [in the sense of it being sinful]; it is sown in weakness, [sinful] it is raised in power; i.e., by the power of God. So despite the fact that the human body is sown, i.e., born in dishonor / born with a sinful character, i.e., "sown in weakness" it will nevertheless be "raised in power," i.e., be raised by the power of God and be characterized as having the characteristics of power that God has sovereignly provided for it - an eternal resurrection body - according to Scripture especially 1 Cor 15 having an unfathomable, inestimably grand eternal existence, serving and reflecting our glorious God]

(1 Cor 15:44 NASB) it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.

[Whereupon Paul continues to write about the eternal destiny of the human body of the believer from being sown in dishonor and weakness into a spiritual body: "it is sown a natural body, it is raised a spiritual body." He concludes "If there is a natural body, there is also a spiritual body." The term "spiritual body" here it is implied that the believer will receive a different order of life. Such a body will indeed have immortality (2 Tim 1:10), glory (Philippians 3:21), and power. It will have a spiritual way of functioning similar to the way heavenly bodies function in contradistinction to earthly bodies - and that function will be inestimably superior to earthly bodies. So the word rendered "spiritual" here in 1 Cor 15:44 does not mean completely nonmaterial. The spiritual body described here is an imperishable one of a different order, having different functions from the earthly body; a body given by God Himself, an eternal body reflecting the glory of God ]

H) [(1 Cor 42-44a) Bible Knowledge Commentary On 1 Cor 15:42-44a]:

(1 Cor 15:42 NASB) So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body;

(1 Cor 15:43 NASB) it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 

(1 Cor 15:44a NASB) it is sown a natural body, it is raised a spiritual body."

"15:42-44a. An earthly natural body is fallen and so is temporal, imperfect, and weak. A heavenly spiritual body will be eternal, perfect, and powerful (cf. 2 Cor. 5:1-4). Like a seed sown in the earth and the plant which proceeds from it, there is continuity but a gloriously evident difference."

I) [(1 Cor 15:42-44a) Expositor's Bible Commentary On 1 Cor 15:42-44a]:

(1 Cor 15:42 NASB) So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body;

(1 Cor 15:43 NASB) it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 

(1 Cor 15:44a NASB) it is sown a natural body, it is raised a spiritual body."

"In vv. 42-44a the apostle applies this to the truth of the resurrection of the body. God can take the mortal body, perishable (Gal 6:8), dishonored, humiliated because of sin (Philippians 3:20, 21), and weak (Mark 14:38)—a natural body like those of the animal world—and bring that body that "is sown" in death (cf. John 12:24) into a different order of life in a spiritual body. Such a body will indeed have immortality (2Tim 1:10), glory (Philippians 3:21), and power. It will have a spiritual way of functioning similar to the way heavenly bodies function in contradistinction to earthly bodies (St. John Parry). That by "spiritual" here (v. 44) Paul means completely nonmaterial is incompatible with the whole context, which discusses the differing organizations of material substance. The spiritual body is an imperishable yet utterly real body—one of a different order and having different functions from the earthly body; it is a body given by God himself—a body glorified with eternal life."

(1 Cor 15:44b NASB) it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 

[Now on the matter of 1 Cor 15:44b, Paul writes "If there is a natural body, there is also a spiritual body," Paul is confirming that all natural bodies evidence also a spiritual body]

J) [Compare Col 1:14-20]:

(v. 13) "For He [God, (v. 12)] has rescued us from the dominion of darkness and brought us into the kingdom of the Son He loves,

(v. 14) in Whom we have redemption, the forgiveness of sins.

(v. 15) He [the Son, (v. 13)] is the image of the invisible God, the firstborn over all creation.

(v. 16) For by Him all things were created: things in heaven and on earth, visible and invisible, whether thrones or powers or rulers or authorities; all things were created by Him and for Him

(v. 17) He is before all things, and in Him all things hold together."

(1 Cor 15:44b NASB cont.) it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body, (cont.)

(2 Cor 5:1 NASB) "For if we know that if our earthly tent which is our house is torn down, we have a building from God, a house not made with hands, eternal in the heavens.

(2 Cor 5:2 NASB) For indeed in this house we groan, longing to be clothed with our dwelling from heaven,

(2 Cor 5:3 NASB) since in fact after purring it on, we will not be found naked.

(2 Cor 5:4 NASB) For indeed, we who are in this tent groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life.

(2 Cor 5:5 NASB) Now He Who prepared us for this very purpose is God, Who gave us the Spirit as a pledge.

(2 Cor 5:6 NASB) Therefore, being always of good courage, and knowing that while we are at home in the body we are absent from the Lord -

(2 Cor 5:7 NASB) for we walk by faith, not by sight -

(2 Cor 5:8 NASB) but we are of good courage and prefer rather to be absent from the body and to be at home with the Lord.

(2 Cor 5:9 NASB) Therefore we also have as our ambition, whether at home or absent, to be pleasing to Him.

(2 Cor 5:10 NASB) For we must all appear before the judgment seat of Christ, so that each one may receive compensation for his deeds done through the body, in accordance with what He has done, whether good or bad."

(1 Cor 15:44b NASB cont.) it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body, (cont.)

[So Paul asserts that the natural life came first and then the spiritual life came latter to those who would be transformed into such a life if they trusted alone in Christ alone for that eternal life / eternal spiritual body. By "spiritual body" the apostle means that an imperishable body that has received eternal life from Christ, the life-giving Spirit (cf. John 5:26), including a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God forever. When all is said and done, it is God Who holds all matter together and it will be by His inestimable power that our natural bodies may be transformed into a resurrection body just like the resurrection body that our Lord in His Perfect resurrected Humanity was transformed into. He illustrates this in vv. 47-49 from Adam, who was made of the dust of the earth, and whose descendants (the whole human race) have natural, earthly bodies. In contrast, "the last Adam," Christ, came from heaven Who added to Himself a perfect human body (the incarnation), a body that was glorified following his resurrection (Philippians 3:21). He is the God-Man (John 3:13). Those who belong to him, Paul says, are also "of heaven" and will ultimately be like him (cf. 1 John 3:2)."

(1 Cor 15:45 NASB) So also it is written, "The first MAN, Adam, BECAME A LIVING SOUL." The last Adam became a life-giving spirit.'''

[And Paul goes on to write, "So also it is written, 'The first MAN, Adam, BECAME A LIVING SOUL.' " in the sense that his body was a natural body formed from material of the earth and God brought him to life , but without a spiritual body. Then Paul writes that the last Adam became a life-giving spirit. By "spiritual body" the apostle means that an imperishable body that has received eternal life from Christ, the life-giving Spirit (cf. John 5:26), including a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God. When all is said and done, it is God Who holds all matter together and it will be by His inestimable power that our natural bodies may be transformed into a resurrection body just like the resurrection body that our Lord in His Humanity was transformed into.

J) [Compare Jn 5:26]:

"For just as the Father has life in Himself, so He gave to the Son [in His perfect humanity] also to have life in Himself."

[And this will include a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God even in the heavens (Philippians 3:21)]

K) [Compare Phils 3:20-21 NASB]:

(Phil 3:20 NASB) "For our citizenship is in heaven, from which we also eagerly wait for a Savior the Lord Jesus Christ,

(Phil 3:21 NASB) Who will transform the body of our lowly condition into conformity with His glorious body, by the exertion of the power that He has even to subject all things to Himself."

(1 Cor 15:46 NASB) However, the spiritual is not first, but the natural; then the spiritual.

[Paul emphasizes the point that the spiritual body is not first, but the natural body of man came first, then the spiritual body came thereafter which encompasses an incomprehensibly greater existence for all who have trusted alone in Christ alone and will be transformed into a resurrection body just like His]

(1 Cor 15:47 NASB) The first man is from the earth, earthy; the second man is from heaven.

[Paul declared that the first man is from the earth, earthy in the sense of consisting of material from the earth; whereas the second man is from heaven referring to Jesus Christ with an implication of His Diety to which was added perfect Humanity which Humanity comprised materials from the earth via being born of a woman - implying a process that was quite different from God breathing the breaths of life into a lifeless formation of material in the form of a man]

(1 Cor 15:48 NASB) As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.

[Paul then emphasizes the point that what characterizes the earthy in the sense of the composition / the material of the earth so also are those who are earthy, i.e., composed of the material of the earth; and on the other hand, as is the heavenly - that which is heavenly, that which characterizes that which is of heaven, so also are those who are heavenly in the sense whose origins are of heaven and with a life giving Spirit within]

(1 Cor 15:49 NASB) Just as we have borne the image of the earthy, we will also bear the image of the heavenly."

[But then, Paul concludes that we believers as all of humanity have borne the image of the earthy when we have begun our lives, so we who have trusted alone in Christ alone and have become born again, will also now bear the image of the heavenly - the image of the Humanity of Christ in His resurrection body with His life giving Spirit that we will also have with an existence for the rest of eternity that is right now beyond our own understanding - perhaps for all of eternity]

L) [(1 Cor 15:44b-49) Bible Knowledge Commentary On 1 Cor 15:44b-49]:

"15:44b-49. Discussion of the contrast between Adam and Christ (mentioned earlier in v. 22) is resumed here. Adam exemplified the earthly (v. 40) natural body (the word trans. being, v. 45, psychē, is related to psychikos, which is trans. natural in v. 44). Adam gave his nature to all who followed him (the man without the Spirit is the natural [psychikos] man; cf. 2:14). The last Adam, Christ, exemplifies the heavenly spiritual body (15:22) which those who belong to Him (v. 23; cf. 2:15) will likewise assume at His coming from heaven (cf. Phil. 3:20-21). The full harvest will be like the firstfruits (1 Cor. 15:23; cf. Col. 1:18). First the seed must die; then the spiritual body will emerge."

M) [(1 Cor 15:44b-49) Expositor's Commentary On 1 Cor 15:44b-49]:

"Verses 44b-49 develop the distinction between the natural body and the spiritual body, by bringing in two categories—one of Adam and his descendants and the other of Christ, the last Adam, and his redeemed ones. By "natural body" Paul means one such as Adam had (v. 45) when he was made of the dust of the ground and given the breath of life (cf. Gen 2:7). By "spiritual body" the apostle means that an imperishable body that has received eternal life from Christ, the life-giving Spirit (cf. John 5:26), including a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God (Philippians 3:21), just as Christ in his resurrected and glorified human body (Luke 24:36-43) went to heaven to be with the Father (cf. Acts 1:11, 2:33). There is, indeed, a real sense in which the accounts of the post-resurrection appearances of Christ in Luke 24; John 20 and 21; and Acts 1:1-9 shed light on the nature of the resurrection body. (See also 2Cor 5:1-10.)
Paul asserts that the natural life came first and then the spiritual life was added to it, v. 46. He illustrates this in vv. 47-49 from Adam, who was made of the dust of the earth, and whose descendants (the whole human race) have natural, earthly bodies. In contrast, "the last Adam," Christ, came from heaven into a human body (the incarnation), a body that was glorified following his resurrection (Philippians 3:21). He is the God-Man (John 3:13). Those who belong to him, Paul says, are also "of heaven" and will ultimately be like him (cf. 1 John 3:2)."

VIII) (1 Cor 15:50-58) THE VICTORIOUS RESURRECTION BODY

(1 Cor 15:50 NASB) Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

[Paul now reiterates the fact that those who are of an earthy origin, i.e., all mankind except Jesus Christ in His Perfect Humanity Whose origin is spiritual - from heaven; Paul states that flesh and blood as such cannot inherit the kingdom of God - believers included. BUT those who trusted alone in Christ alone guaranteeing a perfect redemption will be transformed into imperishable beings with a "spiritual body" by which the apostle means that an imperishable body that has received eternal life from Christ, the life-giving Spirit (cf. John 5:26), including a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God (Philippians 3:21)]

A) [(1 Cor 15:50) Bible Knowledge Commentary On 1 Cor 15:50]:

(1 Cor 15:50 NASB) Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

"b. Answers about the Rapture of the living (15:50-58)
15:50. What about those who are not dead at Christ's coming? Paul now turned to answer that unexpressed question. With all that had preceded about the need for the natural body to give way to the spiritual, it followed that flesh and blood, the natural body, could not enter the eternal state (cf. vv. 24-28)."

(1 Cor 15:51 NASB) Behold, I tell you a mystery; we will not all sleep, but we will all be changed, 

[Paul then addresses those who became believers in this age, but this is not to say that all believers of all ages will not be receiving imperishable bodies as well. They will and other passages address that issue as well. So Paul writes, "Behold, I tell you a mystery," i.e., that which has heretofore not been revealed, "we will not all sleep," i.e., not all believers will physically die - implying a change from perishable to an imperishable body; but all believers will all be changed into an imperishable body - a resurrection body like that of Jesus' resurrection body]

(1 Cor 15:52 NASB) in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

[Whereupon Paul continues, "in a moment, in the twinkling of an eye, at the last trumpet" - the last trumpet relative to those of the church age and their departure from the planet; and not the various trumpets that signify events in the Seven Year Tribulation Period that follows the church age right after the rapture. Then Paul writes, "for the trumpet will sound, and the dead will be raised imperishable, and we [believers of the church age who remain alive will be changed into imperishable beings as well]

B) [(1 Cor 15:51-52) Bible Knowledge Commentary On 1 Cor 15:51-52]:

(1 Cor 15:51 NASB) Behold, I tell you a mystery; we will not all sleep, but we will all be changed,

(1 Cor 15:52 NASB) in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

"15:51-52. Paul had revealed the same truth to the Thessalonians (1 Thes. 4:15-17). The Rapture of the church was a mystery (mystērion) in that it had not been known in the Old Testament but now was revealed. (Cf. other "mysteries"—now revealed truths—in Matt. 13:11; Luke 8:10; Rom. 11:25; 16:25; 1 Cor. 4:1; Eph. 1:9; 3:3-4, 9; 5:32; Col. 1:26-27; 2:2; 4:3; 2 Thes. 2:7; 1 Tim. 3:9, 16; Rev. 1:20; 10:7; 17:5.) The dead in Christ will first be raised, and then the living will be instantaneously transformed. The trumpet, as in the Old Testament, signaled the appearance of God (cf. Ex. 19:16). It is the last blast for the church because this appearance shall never end (cf. 1 Cor. 13:12). (There is no basis for posttribulationists equating this trumpet with the seventh trumpet in Rev. 11:15-19. The trumpets in Rev. pertain to judgments during the Tribulation, whereas the trumpet in 1 Cor. 15:52 is related to the church.)"

(1 Cor 15:53 NASB) For this perishable must put on the imperishable, and this mortal must put on immortality. 

[So Paul reiterates what must happen in God's order of things: "For this perishable" earthy body "must put on the imperishable, and this mortal [body] must put on immortality." Those who trust alone in Christ alone are guaranteed a perfect redemption, (Eph 1:13-14), and thus will be transformed into imperishable beings with a "spiritual body" by which the apostle means that an imperishable body that has received eternal life from Christ, the life-giving Spirit (cf. John 5:26), including a metamorphosis of the physical body to adapt it spiritually (without either corruption or mortality) for living with God (Philippians 3:21)]

(1 Cor 15:54 NASB) But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory.

[Paul then summarizes the end result: "DEATH IS SWALLOWED UP" in victory. There will no longer be any death. For the victory over sin which Christ paid for on the cross has eliminated permanment physical death for those who have trusted in Him for providing that victorious payment for the sins of the whole world, (1 Jn 2:2). They will be resurrected from the dead unto an inestimably grand resurrection body which Paul has been addressing in this chapter]

C) [(1 Cor 15:53-54) Bible Knowledge Commentary On 1 Cor 15:53-54]:

(1 Cor 15:53 NASB) For this perishable must put on the imperishable, and this mortal must put on immortality.

(1 Cor 15:54 NASB) But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory.

"15:53-54. Like the dead (vv. 42-43), the living will exchange the temporal and imperfect for the eternal and perfect (cf. 13:10). For those who belong to Christ, death's power will be removed."

(1 Cor 15:55 NASB)  "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?" 

[Hence Paul writes, "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?" as an epitath to the ceased existence of death once all who have trusted in Christ alone are transformed into resurrection bodies like that of the Lord Jesus Christ]

D) [(1 Cor 15:55) Bible Knowledge Commentary On 1 Cor 15:55]:

(1 Cor 15:55 NASB)  "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?"

"15:55. As in the allusion to Isaiah 25:8 (1 Cor. 15:54), Paul again recalled an Old Testament passage which prophesied the cessation of death (Hosea 13:14). (The recollections were adapted by Paul and do not correspond exactly to any of the extant Gr. or Heb. texts.) The apparent victories of Satan, in the Garden of Eden (Gen. 3:13) and on Golgotha (Mark 15:22-24) were reversed on the cross (Col. 2:15; Heb. 2:14-15) and vindicated in the resurrection of Christ. 1From the vantage point of the certain resurrection of the saints, Paul voiced his taunt against death and Satan."

(1 Cor 15:56 NASB) The sting of death is sin, and the power of sin is the law; 

[Paul announces that the sting of death is sin in the sense that the penalty of death for people results because of their sinfulness. They suffer the sting of death as a bee sting kills its prey. Furthermore, Paul states that the power of sin is the Law which the Law being God's rules of conduct which when violated results in the power of sin being executed toward an individual's death. So sinful doing is a violation of the Law and subjects the violator to punishment - the punishment of death for failing to live up to the Righteousness of God, the standard of the Law]

(1 Cor 15:57 NASB) but thanks be to God, Who gives us the victory through our Lord Jesus Christ.

[Paul thanks God Who gives us the victory through our Lord Jesus Christ - the victory over death and a destiny of an inestimably grand eternity]

E) [(1 Cor 15:56-57 Bible Knowledge Commentary On 1 Cor 15:56-67]:

(1 Cor 15:56 NASB) "The sting of death is sin, and the power of sin is the law;

(1 Cor 15:57 NASB) but thanks be to God, Who gives us the victory through our Lord Jesus Christ."

"15:56-57. As the word victory which ended verse 54 led Paul into the exaltation in verse 55, so the word sting which ended verse 55 led him into this brief digression in verses 56-57. Like other theological nuggets in this chapter (vv. 21-22), these verses were later given expanded discussion in Paul's letter to the Romans (Rom. 7:7-13). Death came as a result of man's rebellion and disobedience against the command of God (Gen. 3:17-19). The Law, which epitomized the command of God, was thus the mirror against which human rebellion and disobedience was starkly portrayed. Like the first Adam, all who followed him rebelled (cf. 1 Cor. 2:14). But through the obedience of the last Adam, our Lord Jesus Christ (15:45; cf. Rom. 5:19; Phil. 2:8-11), came "victory" and life (1 Cor. 15:22; cf. 2:15-16)."

(1 Cor 15:58 NASB) Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

[Having provided convincing testimony that there is a resurrection of the dead and thus the gospel message is not in vain, Paul closes out this chapter with, "Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord."] 

F) [(1 Cor 15:58) Bible Knowledge Commentary On 1 Cor 15:58]:

(1 Cor 15:58 NASB) Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

"15:58. Paul's doctrinal declarations led to practical directives and this chapter's conclusion was no exception. The Corinthians were urged to stand firm in the apostles' teaching (v. 2), unmoved by the denials of false teachers (cf. Eph. 4:14). This certainty, especially concerning the Resurrection, provided an impetus to faithful service (cf. 1 Cor. 3:8; Gal. 6:9) since labor in the resurrected Lord is not futile (kenos, "empty"; cf. 1 Cor. 15:10, 14, 17, 30-32)."

G) [(1 Cor 15:50-58) Expositor's Bible Commentary On 1 Cor 15:50-58]:

(1 Cor 15:50 NASB) Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable.

(1 Cor 15:51 NASB) Behold, I tell you a mystery; we will not all sleep, but we will all be changed,

(1 Cor 15:52 NASB) in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed.

(1 Cor 15:53 NASB) For this perishable must put on the imperishable, and this mortal must put on immortality.

(1 Cor 15:54 NASB) But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory.

(1 Cor 15:55 NASB)  "O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?"

(1 Cor 15:56 NASB) The sting of death is sin, and the power of sin is the law; 

(1 Cor 15:57 NASB) but thanks be to God, Who gives us the victory through our Lord Jesus Christ.

(1 Cor 15:58 NASB) Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord."

"50-58 Paul now comes to the conclusion of his argument for the resurrection. God's people must have more than the natural body to inherit the eternal kingdom of God. "Flesh and blood" refers to the mortal body—our present humanity, which Christ fully shared through his incarnation (Heb 2:14). This mortal body is perishable and cannot inherit that which is imperishable. So the unsaved cannot be in heaven at all, and the saved must have their bodies changed.
By using "mystery" in reference to the resurrection body, Paul implies that there are things about that body that the Corinthians did not understand, and about which he wants to inform them. First, not all Christians will "fall asleep." Some will be alive when Christ returns (1 Thess 4:15). Second, all Christians will receive changed bodies when Christ comes back and summons his people at the sound of the last trumpet (cf. Rev 11:15). This is called "the rapture" (1 Thess 4:13-17). Third, the change will occur instantaneously and completely for all Christians, whether living or dead. Fourth, the change will occur from one kind of body to another. Paul does not use the term "imperishable" in speaking of those living when Jesus comes, but the word "changed" (v. 52). The meaning is clarified by v. 53: The "perishable," those in Christ whose bodies are decaying in the grave, must be given "imperishable" bodies. The mortal, those in Christ living in mortal bodies at the time of Christ's return, must be given "changed" immortal bodies—bodies that will not die. When all this occurs (v. 54), the triumphant words in Isaiah 25:8 and Hosea 13:14 will become a reality for God's people. With powerful effect, Paul quotes Hosea's striking rhetorical questions.
Then, with strong emphasis on the words "victory" and "sting," Paul reaches the climax of this song of triumph in vv. 56, 57. If it were not for sin, death would have no sting. It is the law of God with its stringent moral demands that strengthens the power of sin by showing us how sinful we are, and thus condemns us. But death does not have the final victory! Hear the glorious closing exclamation (v. 57): "Thanks be to God! He gives us the victory through our Lord Jesus Christ." Yes, victory, even over death and the grave, has been won through our Lord, who died and rose and is coming again.
Following this glorious outburst of eloquence, Paul concludes with a practical, down-to-earth exhortation. It is almost as if he is saying to the Corinthian Christians and indeed to all of us: "Now, my brothers and sisters, in the light of these sublime truths, be steadfast in doing the Lord's work, knowing that he will reward you at his coming."

Continue to 1 Cor 16