1 Corinthians 15:17

1 Corinthians 15:11-19 11. Therefore whether it were I or they, so we preach, and so ye believed. 11. Sire ego igitur, sive illi, ita praedicamus, et ita credidistis. 12. Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 12. Si autem Christus praedicatur excitatus a mortuis, quomodo dicunt quidam, mortuorum resurrectionem non esse? 13. But if there be no resurrection of the dead, then is Christ not risen: 13. Si autem mortuorum resur-rectionon est, neque Christus resurrexit. 14. And if Christ be not risen, then is our preaching vain, and your faith is also vain. 14. Quodsi Christus non resurrexit, inanis igitur est praedicatio nostra, inanis et fides vestra. 15. Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 15. Invenimur etiam falsi testes Dei, quia testati sumus a Deo, quod suscitaverit Christum; quem non suscitavit, siquidem mortui non resurgunt. 16. For if the dead rise not, then is not Christ raised: 16. Si enim mortui non resurgunt, neque Christus resurrexit. 17. And if Christ be not raised, your faith is vain; ye are yet in your sins. 17. Si autem Christus non resurrexit, vana est fides vestra: adhuc estis in peccatis vestris. 18. Then they also which are fallen asleep in Christ are perished. 18. Ergo et qui obdormierunt in Christo perierunt. 19. If in this life only we have hope in Christ, we are of all men most miserable. 19. Quodsi in hac vita solum speramus in Christo, miserrimi sumus omnium hominum. 11. Whether I or they Having compared himself with the other Apostles, he now associates himself with them, and them with him, in agreement as to their preaching. "I do not now speak of myself, but we have all taught so with one mouth, and still continue to teach so." For the verb kerussomen (we preach) is in the present tense -- intimating a continued act, or perseverance in teaching. [31] "If, then, it is otherwise, our apostleship is void: nay more -- so ye believed: your religion, therefore, goes for nothing." 12. But of Christ. He now begins to prove the resurrection of all of us from that of Christ. For a mutual and reciprocal inference holds good on the one side and on the other, both affirmatively and negatively -- from Christ to us in this way: If Christ is risen, then we will rise -- If Christ is not risen, then we will not rise -- from us to Christ on the other hand: If we rise, then Christ is risen -- If we do not rise, then neither is Christ risen. The ground-work of the argument to be drawn from Christ to us in the former inference is this: "Christ did not die, or rise again for himself, but for us: hence his resurrection is the foundation. [32] of ours, and what was accomplished in him, must be fulfilled in us also." In the negative form, on the other hand, it is thus: "Otherwise he would have risen again needlessly and to no purpose, because the fruit of it is to be sought, not in his own person, but in his members." Observe the ground-work, on the other hand, of the former inference to be deduced from us to him; for the resurrection is not from nature, and comes from no other quarter than from Christ alone. For in Adam we die, and we recover life only in Christ; hence it follows that his resurrection is the foundation of ours, so that if that is taken away, it cannot stand [33] The ground-work of the negative inference has been already stated; for as he could not have risen again but on our account, his resurrection would be null and void, [34] if it were of no advantage to us. 14. Then is our preaching vain -- not simply as having some mixture of falsehood, but as being altogether an empty fallacy. For what remains if Christ has been swallowed up by death -- if he has become extinct -- if he has been overwhelmed by the curse of sin -- if, in fine, he has been overcome by Satan? In short, if that fundamental article is subverted, all that remains will be of no moment. For the same reason he adds, that their faith will be vain, for what solidity of faith will there be, where no hope of life is to be seen? But in the death of Christ, considered in itself, [35] there is seen nothing but ground of despair, for he cannot be the author of salvation to others, who has been altogether vanquished by death. Let us therefore bear in mind, that the entire gospel consists mainly in the death and resurrection of Christ, so that we must direct our chief attention to this, if we would desire, in a right and orderly manner, to make progress in the gospel -- nay more, if we would not remain barren and unfruitful. ( 2 Peter 1:8 .) 15. We are also found to be false witnesses. The other disadvantages, it is true, which he has just now recounted, were more serious, as regards us -- that faith was made vain -- that the whole doctrine of the gospel was useless and worthless, and that we were bereft of all hope of salvation. Yet this also was no trivial absurdity -- that the Apostles, who were ordained by God to be the heralds of his eternal truth, were detected as persons who had deceived the world with falsehoods; for this tends to God's highest dishonor. The expression, false witnesses of God, we may understand in two ways -- either that by lying they used the name of God under a false pretext, or that they were detected as liars, in testifying what they had received from God. The second of these I rather prefer, because it involves a crime that is much more heinous, and he had spoken previously as to men. [36] Now, therefore, he teaches that, if the resurrection of Christ is denied, God is made guilty of falsehood in the witnesses that have been brought forward and hired by him. [37] The reason, too, that is added, corresponds well -- because they had declared what was false, not as from themselves, but from God. I am at the same time well aware that there are some that give another rendering to the particle kata The old interpreter renders it against. [38] Erasmus, on the other hand -- concerning. [39] But, as it has also among the Greeks the force of apo, (from,) this signification appeared to me to be more in accordance with the Apostle's design. For he is not speaking here of the reputation of men, (as I have already stated, [40] ) but he declares that God will be exposed to the charge of falsehood, inasmuch as what they publish has come forth from him. 17. Ye are yet in your sins For although Christ by his death atoned for our sins, that they might no more be imputed to us in the judgment of God, and has crucified our old man, that its lusts might no longer reign in us, ( Romans 6:6 , 12;) and, in fine, has by death destroyed the power of death, and the devil himself, ( Hebrews 2:14 ;) yet there would have been none of all these things, if he had not, by rising again, come off victorious. Hence, if the resurrection is overthrown, the dominion of sin is set up anew. 18. Then they who are fallen asleep. Having it in view to prove, that if the resurrection of Christ is taken away, faith is useless, and Christianity [41] is a mere deception, he had said that the living remain in their sins; but as there is a clearer illustration of this matter to be seen in the dead, he adduces them as an example. "Of what advantage were it to the dead that they once were Christians? Hence our brethren who are now dead, did to no purpose live in the faith of Christ." But if it is granted that the essence of the soul is immortal, this argument appears, at first sight, conclusive; for it will very readily be replied, that the dead have not perished, inasmuch as their souls live in a state of separation from their bodies. Hence some fanatics conclude that there is no life in the period intermediate between death and the resurrection; but this frenzy is easily refuted. [42] For although the souls of the dead are now living, and enjoy quiet repose, yet the whole of their felicity and consolation depends exclusively on the resurrection; because it is well with them on this account, and no other, that they wait for that day, on which they shall be called to the possession of the kingdom of God. Hence as to the hope of the dead, all is over, unless that day shall sooner or later arrive. 19. But if in this life Here is another absurdity -- that we do not merely by believing lose our time and pains, inasmuch as the fruit of it perishes at our death, but it were better for us not to believe; for the condition of unbelievers were preferable, and more to be desired. To believe in this life means here to limit the fruit of our faith to this life, so that our faith looks no farther, and does not extend beyond the confines of the present life. This statement shows more clearly that the Corinthians had been imposed upon by some mistaken fancy of a figurative resurrection, such as Hymeneus and Philetus, as though the last fruit of our faith were set before us in this life. ( 2 Timothy 2:17 , 18.) For as the resurrection is the completion of our salvation, and as to all blessings is, as it were, the farthest goal, [43] the man who says that our resurrection is already past, leaves us nothing better to hope for after death. However this may be, this passage gives at all events no countenance to the frenzy of those who imagine that the soul sleeps as well as the body, until the day of the resurrection. [44] They bring forward, it is true, this objection -- that if the soul continued to live when separated from the body, Paul would not have said that, if the resurrection were taken away, we would have hope only in this life, inasmuch as there would still be some felicity remaining for the soul. To this, however, I reply, that Paul did not dream of Elysian fields, [45] and foolish fables of that sort, but takes it for granted, that the entire hope of Christians looks forward to the final day of judgment -- that pious souls do even at this day rest in the same expectation, and that, consequently, we are bereft of everything, if a confidence of this nature deceives us. But why does he say that we would be the most miserable of all men, as if the lot of the Christian were worse than that of the wicked? For all things, says Solomon, happen alike to the good and to the bad. ( Ecclesiastes 9:2 .) I answer, that all men, it is true, whether good or bad, are liable to distresses in common, and they feel in common the same inconveniences, and the same miseries; but there are two reasons why Christians have in all ages fared worse, in addition to which, there was one that was peculiar to the times of Paul. The first is, that while the Lord frequently chastises the wicked, too, with his lashes, and begins to inflict his judgments upon them, he at the same time peculiarly afflicts his own in various ways; -- in the first place, because he chastises those whom he loves, ( Hebrews 12:6 ;) and secondly, in order that he may train them to patience, that he may try their obedience, and that he may gradually prepare them by the cross for a true renovation. However it may be as to this, that statement always holds good in the case of believers It is time, that judgment should begin at the house of God. ( Jeremiah 25:29 ; 1 Peter 4:17 [46] ) Again, we are reckoned as sheep appointed for slaughter. ( Psalm 44:22 .) Again, ye are dead, and your life is hid with Christ in God. ( Colossians 3:3 .) Meanwhile, the condition of the wicked is for the most part the more desirable, because the Lord feeds them up, as hogs for the day of slaughter. The second reason is, that believers, even though they should abound in riches and in blessings of every kind, they nevertheless do not go to excess, and do not gormandize at their ease; in fine, they do not enjoy the world, as unbelievers do, but go forward with anxiety, constantly groaning, ( 2 Corinthians 5:2 ,) partly from a consciousness of their weakness, and partly from an eager longing for the future life. Unbelievers, on the other hand, are wholly intent on intoxicating themselves with present delights. [47] The third reason, which was peculiar, as I have said, to the age of the Apostle, is -- that at that time the name of Christians was so odious and abominable, that no one could then take upon himself the name of Christ without exposing his life to imminent peril. It is, therefore, not without good reason that he says that Christians would be the most miserable of all men, if their confidence were confined to this world. Footnotes: [31] "Perseuerance a enseigner ceste mesme chose;" -- "Perseverance in teaching this same thing." [32] "La substance et le fondement de la nostre;" -- "The substance and foundation of ours." [33] "Si ce fondement est oste, nostre resurrection ne pourra consister;" -- "If this foundation is taken away, our resurrection cannot possibly stand." [34] Billroth, when quoting the above statement of Calvin, remarks, that "Calvin seems to have deceived himself with the double meaning of the words which he uses -- 'nulla ejus resurrectio foret;' -- these may mean either ejus resurrectio non est,' or ejus resurrectio non est vera resurrectio,' his resurrection is no real ressurection, and indeed only the latter suits his view of Paul's argument." It is justly observed, however, by Dr. Alexander, in his translation of Billroth, that Calvin may be considered to have "used the word nulla here in the sense of our null, void, useless," his assertion being to this effect -- that "if we rise not, then Christ's resurrection becomes null." See Biblical Cabinet, volume 23 -- Ed. [35] "C'est a dire, sans la resurrection;" -- "That is to say, apart from his resurrection." [36] "Et aussi il auoit desia parle du deshonneur qui en reuindroit aux hommes, c'est a dire aux Apostres et autres prescheurs;" -- "And besides, he had spoken previously of the dishonor that resulted from it to men -- that is to say, to the Apostles and other preachers." [37] "Comme subornez;" -- "As it were hired." [38] In accordance with this Wiclif (1380) renders the words thus -- "We haw seide witnessynge agens God." -- Ed. [39] Raphelius adduces two instances of Tauta men de kata panton Person echomen legein -- being employed by classical writers in the sense of concerning. "And these are things that we may affirm concerning all the Persians." -- (Xen. Cyrop., Book 1 page 6, line 33.) O kata ton technon kai epostemen legein eio'thamen tauton kai kata tos aretos phateon estin "What we are accustomed to say in reference to the arts and sciences, may also be said in reference to virtue." -- (Plutarch, chapter 4.) Bloomfield suggests that the Apostle probably employed kata in the "very rare" sense of concerning, "as wishing to include the sense -- to the prejudice of -- which falsification would occasion, inasmuch as it would almost imply a want of power in God to raise the dead, for the Gentile philosophers denied it." -- Ed. [40] See [5]p. 19. [41] "La profession de Chrestiente;" -- "The profession of Christianity." [42] It is mentioned by Beza in his life of Calvin, that before leaving France in 1534, he "published his admirable treatise, entitled Psychopannychia, against the error of those who, reviving a doctrine which had been held in the earliest ages, taught that the soul, when separated from the body, falls asleep." -- Calvin's Tracts, volume 1 page 26. -- Ed. [43] This statement as to the resurrection is strikingly in contrast with the celebrated sentiment of Horace. (Epist. 1:16, 79.) "Mors est ultima linea rerum;" -- "Death is the ultimate limit of things." Heathen philosophers denied the possibility of a resurrection. Thus Pliny, Hist. Nat. L. 2, c. 7, says -- "Revocare defunctos ne Deus qidem potest;" -- "To call back the dead is what God himself cannot do." [44] Pareus, in commenting on this passage, adverts in the following terms to the tenet above referred to -- "Nequaquam vero hinc sequitur, quod Psychopannychitae finxerunt: animas post mortem dormire, aut in nihilum cum corporibus redigi. Perire enim dicuntur infideles quoad animas, non physice, quod corruptae intercant; sed theologice, quod viventes felicitatern coelestem non consequantur; sed in tartara ad paenas solae vel cum corporibus tandem detrudantur;" -- "By no means, however, does it follow from this, according to the contrivance of the soul-sleepers, that souls sleep after death, or are reduced to nothing along with the body. For unbelievers are said to perish as to their souls, not physically, as though they corrupted, and died, but theologically, because, while living they do not attain heavenly felicity, but are at length thrust down to hell for punishment, alone, or along with the body." -- Ed. [45] Described at great length by Virgil. (AEn. 6, 637-703.) -- Ed. [46] Calvin, in commenting on [6]1 Peter 4:17, when speaking of judgment beginning at the house of God, says: "Ideo dicit Paulus, ( 1 Corinthians 15:19 ,) Christianos sublata fide resurrectionis, omnium hominum miserrimos fore: et merito, quia dum alii absque metu sibi indulgent, assidue ingemiscunt fideles: dum aliorum peccata dissimulat Deus, et altos torpore sinit, suos sub cruets disciplina multo rigidins exercet;" -- "Hence Paul says, and justly, ( 1 Corinthians 15:19 ,) that Christians, if the hope of a resurrection were taken away, would be of all men the most miserable, because, while others indulge themselves without fear, believers incessantly groan: while God seems to let the sins of others pass unnoticed, and allows others to be in a torpid state, he exercises his own people more strictly under the discipline of the cross." -- Ed. [47] "Es voluptez et delices de ce monde;" -- "With the pleasures and delights of this world."

And if Christ be not raised, your faith is vain; {7} ye are {e} yet in your sins. (7) First, seeing death is the punishment of sin, in vain should we believe that our sins were forgiven us, if they remain: but they do remain, if Christ did not rise from death. (e) They are yet in their sins who are not sanctified, nor have obtained remission of their sins.

And if Christ be not raised, your faith is vain; ye are yet in your sins. Ye are yet in your sins — Romans 4:25 . If he had not been let out of prison, our debt had remained upon us. But God sent his angel to roll away the stone, as the judge sends an officer to fetch one out of prison, and to release him. And this is the strength of our Saviour’s reason, John 16:10 . The Spirit shall convince the world of righteousness (that I am Jehovah their righteousness), because I go to the Father, which I could not have done, unless you were acquitted of all your sins.

That is, ye are yet in your estate of nature, under the guilt and condemning power of your sins, which are not yet pardoned to you; for no sins are remitted, but upon believing in the Lord Jesus Christ, which none can do, if Christ be not risen from the dead; for by that he was declared to be the Son of God with power, Romans 1:4 : his death declared him to be truly man, it was his resurrection that manifested him to be truly God, God over all blessed for ever, and so the proper object of people’s faith.

And if Christ be not raised, your faith is vain,.... As before in 1 Corinthians 15:14 not only the doctrine of faith, but the grace of faith in Christ; even that faith, which is the faith of God's elect; the pure gift of his grace, and the operation of his power; which Christ is the object, author, and finisher of; and which he prays for, that it may not fail; and to which salvation is so often promised in the sacred Scriptures; and yet is vain, than which nothing can be more absurd: it follows, ye are yet in your sins: in a state of nature and unregeneracy, under the power and dominion of sin, being neither regenerated nor sanctified; for regeneration is owing to the resurrection of Christ from the dead, and is a branch of the power, virtue, and efficacy of it: but if Christ is not risen, there never was, is, or will be any such thing as regeneration and sanctification; things, if ever wrought by the Spirit, are done by him in virtue, and in imitation of the resurrection, as well as the death of Christ: moreover, if Christ is not risen, his people are under the guilt of their sins; there is no expiation nor remission of them, nor justification from them; for though he was delivered as a sacrifice to atone for their offences, and his blood was shed to obtain the forgiveness of their sins, yet he must be raised again for their justification, and be exalted as a Prince and a Saviour, as to give repentance, so remission of sins, or they will never enjoy these blessings; for notwithstanding his sufferings and death, if he lies under the power of the grave, they must remain under the power and guilt of sin, and be liable to everlasting punishment for it.

Having shown that Christ was risen, the apostle answers those who said there would be no resurrection. There had been no justification, or salvation, if Christ had not risen. And must not faith in Christ be vain, and of no use, if he is still among the dead? The proof of the resurrection of the body is the resurrection of our Lord. Even those who died in the faith, had perished in their sins, if Christ had not risen. All who believe in Christ, have hope in him, as a Redeemer; hope for redemption and salvation by him; but if there is no resurrection, or future recompence, their hope in him can only be as to this life. And they must be in a worse condition than the rest of mankind, especially at the time, and under the circumstances, in which the apostles wrote; for then Christians were hated and persecuted by all men. But it is not so; they, of all men, enjoy solid comforts amidst all their difficulties and trials, even in the times of the sharpest persecution.

17. vain—Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (Ro 4:25): "saved by his life" (Ro 5:10).

Your faith is vain, - 1 Corinthians 15:14 . The meaning of this passage here is, that their faith was vain, "because," if Christ was not raised up, they were yet unpardoned sinners. The pardon of sin was connected with the belief of the resurrection of the Lord Jesus, and, if he was not raised, they were still in a state of sin. Ye are yet in your sins - Your sins are yet unpardoned. They can be forgiven only by faith in him, and by the efficacy of his blood. But if he was not raised, he was an impostor; and, of course, all your hopes of pardon by him, and through him, must be vain. The argument in this verse consists in an appeal to their Christian experience and their hopes. It may be thus expressed: (1) You have reason to believe that your sins are forgiven. You cherish that belief on evidence that is satisfactory to you. But if Christ is not raised, that cannot be true. He was an impostor, and sins cannot be forgiven by him. As you are not, and cannot be prepared to admit that your sins are not forgiven, you cannot admit a doctrine which involves that. (2) you have evidence that you are not under the dominion of sin. You have repented of it; have forsaken it; and are leading a holy life. You know that, and cannot be induced to doubt this fact. But all that is to be traced to the doctrine that the Lord Jesus rose from the dead. It is only by believing that, and the doctrines which are connected with it, that the power of sin in the heart has been destroyed. And as you "cannot" doubt that under the influence of "that truth" you have been enabled to break off from your sins, so you cannot admit a doctrine which would involve it as a consequence that you are yet under the condemnation and the dominion of sin. You must believe, therefore, that the Lord Jesus rose; and that, if he rose, others will also. This argument is good also now, just so far as there is evidence that, through the belief of a risen Saviour, the dominion of sin has been broken; and every Christian is, therefore, in an important sense, a witness of the resurrection of the Lord Jesus, a living proof that a system which can work so great changes, and produce such evidence that sins are forgiven as are furnished in the conversion of sinners, must be from God; and, of course, that the work of the Lord Jesus was accepted, and that he was raised up from the dead.

And if Christ be not raised, your faith (is) vain; ye are yet in your sins. This is the third consequence of the denial of Christ’s resurrection. In 1 Corinthians 15:14 it was said, your faith is κενή , empty; here it is said to be ματαία , fruitless . In what sense the following clause explains; ye are yet in your sins , i.e. under the condemnation of sin. Comp. John 8:21 , “Ye shall die in your sins.” As Christ’s resurrection is necessary to our justification, Romans 4:25 , if he did not rise, we are not justified. To teach, therefore, that there is no resurrection, is to teach that there is no atonement and no pardon. Errorists seldom see the consequences of the false doctrines which they embrace. Many allow themselves to entertain doubts as to this very doctrine of the resurrection of the body who would be shocked at the thought of rejecting the doctrine of atonement. Yet Paul teaches that the denial of the one involves the denial of the other.