1Corinthians:15:12-34

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rwp @1Corinthians:15:12 @{Is preached } (\k russetai \). Personal use of the verb , Christ is preached . {How say some among you ?} (\p s legousin en humin tines ?\). The question springs naturally from the proof of the fact of the resurrection of Christ (verses 1-11 |) and the continual preaching which Paul here assumes by condition of the first class (\ei--k russetai \). There were sceptics in Corinth , possibly in the church , who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen . Paul 's answer is the resurrection of Christ as a fact . It all turns on this fact . rwp @1Corinthians:15:13 @{Neither hath Christ been raised } (\oude Christos eg gertai \). He turns the argument round with tremendous force . But it is fair . rwp @1Corinthians:15:14 @{Vain } (\kenon \). _Inanis_ , Vulgate . Old word , empty . Both Paul 's preaching and their faith are empty if Christ has not been raised . If the sceptics refuse to believe the fact of Christ 's resurrection , they have nothing to stand on . rwp @1Corinthians:15:15 @{False witnesses of God } (\pseudomartures tou theou \). Late word , but \pseudomarture \, to bear false witness , old and common . The genitive (\tou theou \) can be either subjective (in God 's service ) or objective (concerning God ). Either makes good sense . {Because we witnessed of God } (\hoti emartur samen kata tou theou \). Vulgate has _adversus Deum_ . This is the more natural way to take \kata \ and genitive , {against God } not as equal to \peri \ (concerning ). He would indeed make God play false in that case , {if so be that the dead are not raised } (\eiper ara nekroi ouk egeirontai \). Condition of first class , assumed as true . Note both \per \ intensive particle {indeed } and \ara \ inferential particle {therefore }. rwp @1Corinthians:15:16 @Repeats the position already taken in verse 13 |. rwp @1Corinthians:15:17 @{Vain } (\mataia \). Old word from adverb \mat n \ (Matthew:15:9 |), devoid of truth , a lie . Stronger word than \kenon \ in verse 14 |. {Ye are yet in your sins } (\eti este en tais hamartiais hum n \). Because the death of Christ has no atoning value if he did not rise from the dead . In that case he was only a man like other men and did not die for our sins (verse 3 |). rwp @1Corinthians:15:18 @{Then also } (\ara kai \). Inevitable inference . {Have perished } (\ap lonto \). Did perish . Second aorist middle indicative of \apollumi \, to destroy , middle , to perish (delivered up to eternal misery ). Cf . strkjv @8:11 |. rwp @1Corinthians:15:19 @{We have hoped } (\lpikotes esmen \). Periphrastic perfect active indicative . Hope limited to this life even if "in Christ ." {Only } (\monon \) qualifies the whole clause . {Most pitiable } (\eleeinoteroi \). Comparative form , not superlative , of old adjective \eleeinos \, to be pitied , pitiable . If our hope is limited to this life , we have denied ourselves what people call pleasures and have no happiness beyond . The Epicureans have the argument on us . Paul makes morality turn on the hope of immortality . Is he not right ? Witness the breaking of moral ties today when people take a merely animal view of life . rwp @1Corinthians:15:20 @{But now } (\nuni de \). Emphatic form of \nun \ with \-i \ added (cf . strkjv @12:18 |). It is the logical triumph of Paul after the _reductio ad impossibile_ (Findlay ) of the preceding argument . {The first-fruits } (\aparch \). Old word from \aparchomai \, to offer firstlings or first-fruits . In LXX for first-fruits . In papyri for legacy-duty , entrance-fee , and also first-fruits as here . See also verse 23 ; strkjv @16:15 ; strkjv @Romans:8:23 |, etc . Christ is "first-born from the dead " (Colossians:1:18 |). Others raised from the dead died again , but not so Jesus . {That sleep } (\t n kekoim men n \). Perfect middle participle as in strkjv @Matthew:27:52 | which see . Beautiful picture of death from which word (\koimaomai \) comes our \cemetery \. rwp @1Corinthians:15:21 @{By man also } (\dai di ' anthr pou \). That is Jesus , the God-man , the Second Adam (Romans:5:12 |). The hope of the resurrection of the dead rests in Christ . rwp @1Corinthians:15:22 @{Shall be made alive } (\z opoi th sontai \). First future passive indicative of \z opoie \, late verb (Aristotle ) to give life , to restore to life as here . In verse 36 | \z opoieitai \ is used in the sense of natural life as in strkjv @John:5:21 ; strkjv @6:63 | of spiritual life . It is not easy to catch Paul 's thought here . He means resurrection (restoration ) by the verb here , but not necessarily eternal life or salvation . Songs:also \pantes \ may not coincide in both clauses . All who die die in Adam , all who will be made alive will be made alive (restored to life ) in Christ . The same problem occurs in strkjv @Romans:5:18 | about "all ," and in verse 19 | about "the many ." rwp @1Corinthians:15:23 @{Order } (\tagmati \). Old military term from \tass \, to arrange , here only in N .T . Each in his own division , troop , rank . {At his coming } (\en t i parousi i \). The word \parousia \ was the technical word "for the arrival or visit of the king or emperor " and can be traced from the Ptolemaic period into the second century A .D . (Deissmann , _Light from the Ancient East_ , p . 368 ). "Advent-coins were struck after a parousia of the emperor ." Paul is only discussing "those that are Christ 's " (3:23 ; strkjv @Galatians:5:24 |) and so says nothing about judgment (cf . strkjv @1Thessalonians:2:19 ; strkjv @3:13 ; strkjv @4:15 ; strkjv @5:23 |). rwp @1Corinthians:15:24 @{Then cometh the end } (\eita to telos \). No verb \ginetai \ in the Greek . Supply "at his coming ," the end or consummation of the age or world (Matthew:13:39 ,49 ; strkjv @1Peter:4:7 |), {When he shall deliver up } (\hotan paradid i \). Present active subjunctive (not optative ) of \paradid mi \ with \hotan \, whenever , and so quite indefinite and uncertain as to time . Present subjunctive rather than aorist \parad i \ because it pictures a future proceeding . {To God , even the Father } (\t i the i kai patri \). Better , "to the God and Father " or to "His God and Father ." The Kingdom belongs to the Father . {When he shall have abolished } (\hotan katarg s i \). First aorist active subjunctive with \hotan \, indefinite future time . Simply , "whenever he shall abolish ," no use in making it future perfect , merely aorist subjunctive . On \katarge \ see strkjv @1Corinthians:6:13 ; strkjv @13:8 ,10 ,11 |. {Rule } (\arch n \), {authority } (\exousian \), {power } (\dunamin \). All forms of power opposing the will of God . Constative aorist tense covering the whole period of conflict with final victory as climax . rwp @1Corinthians:15:25 @{Till he hath put } (\achri hou th i \). Second aorist active subjunctive of \tith mi \, "till he put " (no sense in saying "hath put ," merely effective aorist tense for climax . \Achri (hou ), mechri (hou ), he s (hou )\ all are used for the same idea of indefinite future time . rwp @1Corinthians:15:26 @{The last enemy that shall be abolished is death } (\eschatos echthros katargeitai ho thanatos \). A rather free translation . Literally , "death (note article , and so subject ) is done away (prophetic or futuristic use of present tense of same verb as in verse 24 |), the last enemy " (predicate and only one "last " and so no article as in strkjv @1John:2:18 |). rwp @1Corinthians:15:27 @{He put } (\hupetaxen \). First aorist active of \hupotass \, to subject . Supply God (\theos \) as subject (Psalms:8:7 |). See strkjv @Hebrews:2:5-9 | for similar use . Cf . strkjv @Psalms:8 |. {But when he saith } (\hotan de eip i \). Here Christ must be supplied as the subject if the reference is to his future and final triumph . The syntax more naturally calls for God as the subject as before . Either way makes sense . But there is no need to take \eip i \ (second aorist active subjunctive ) as _a futurum exactum_ , merely "whenever he shall say ." {Are put in subjection } (\hupotetaktai \). Perfect passive indicative , state of completion , final triumph . {It is evident that } (\d lon hoti \). Supply \estin \ (is ) before \hoti \. {He is excepted who did subject } (\ektos tou hupotaxantos \). "Except the one (God ) who did subject (articular aorist active participle ) the all things to him (Christ )." rwp @1Corinthians:15:28 @{And when all things have been subjected } (\hotan de hupotag i ta panta \). Second aorist passive subjunctive of \hupotass \, not perfect . Merely , "when the all things are subjected unto him ." The aorist subjunctive has given translators a deal of needless trouble in this passage . It is prophecy , of course . {That God may be all in all } (\hina i ho theos panta en pasin \). The final goal of all God 's redemptive plans as Paul has so well said in strkjv @Romans:11:36 |. Precisely this language Paul will use of Christ (Colossians:3:11 |). rwp @1Corinthians:15:29 @{Else } (\epei \). Otherwise , if not true . On this use of \epei \ with ellipsis see on ¯5:10 ; strkjv @7:14 |. {Which are baptized for the dead } (\hoi baptizomenoi huper t n nekr n \). This passage remains a puzzle . Stanley gives thirteen interpretations , no one of which may be correct . Over thirty have been suggested . The Greek expositors took it to be about the dead (\huper \ in sense of \peri \ as often as in strkjv @2Corinthians:1:6 |) since baptism is a burial and a resurrection (Romans:6:2-6 |). Tertullian tells of some heretics who took it to mean baptized in the place of dead people (unsaved ) in order to save them . Some take it to be baptism over the dead . Others take it to mean that Paul and others were in peril of death as shown by baptism (see verse 30 |). {At all } (\hol s \). See on ¯5:1 |. rwp @1Corinthians:15:30 @{Why do we also stand in jeopardy every hour ?} (\ti kai h meis kinduneuomen pasan h ran ?\). We also as well as those who receive baptism which symbolizes death . Old verb from \kindunos \ (peril , danger ), in N .T . only here and strkjv @Luke:8:23 |. Paul 's Epistles and Acts (especially chapter strkjv @Acts:19 |) throw light on Paul 's argument . He was never out of danger from Damascus to the last visit to Rome . There are perils in Ephesus of which we do not know (2Corinthians:1:8f .|) whatever may be true as to an Ephesian imprisonment . G . S . Duncan ( _St . Paul 's Ephesian Ministry_ , 1930 ) even argues for several imprisonments in Ephesus . The accusative of time (\pasan h ran \) naturally means all through every hour (extension ). rwp @1Corinthians:15:31 @{I protest by that glorying in you } (\n t n humeteran kauch sin \). No word for "I protest ." Paul takes solemn oath by the use of \n \ (common in Attic ) with the accusative . Only here in N .T ., but in LXX (Genesis:42:15f .|). For other solemn oaths by Paul see strkjv @2Corinthians:1:18 ,23 ; strkjv @11:10f .,31 ; strkjv @Romans:9:1 |. For \kauch sis \ see on ¯1Thessalonians:2:19 |. The possessive pronoun (\humeteran \) is objective as \em n \ in strkjv @1Corinthians:11:24 |. {I die daily } (\kath ' h meran apothn sk \). I am in daily peril of death (2Corinthians:4:11 ; strkjv @11:23 ; strkjv @Romans:8:36 |). rwp @1Corinthians:15:32 @{After the manner of men } (\kata anthr pon \). Like men , for applause , money , etc . (4:9ff .; strkjv @Phillipians:3:7 |). {If I fought with wild beasts at Ephesus } (\ei eth riomach sa en Ephes i \). Late verb from \th riomachos \, a fighter with wild beasts . Found in inscriptions and in Ignatius . Those who argue for an Ephesian imprisonment for Paul and Ephesus as the place where he wrote the imprisonment epistles (see Duncan 's book just mentioned ) take the verb literally . There is in the ruins of Ephesus now a place called St . Paul 's Prison . But Paul was a Roman citizen and it was unlawful to make such a one be a \th riomachos \. If he were cast to the lions unlawfully , he could have prevented it by claiming his citizenship . Besides , shortly after this Paul wrote II Corinthians , but he does not mention so unusual a peril in the list in strkjv @2Corinthians:11:23f |. The incident , whatever it was , whether literal or figurative language , took place before Paul wrote I Corinthians . {What doth it profit me ?} (\ti moi to ophelos ?\). What the profit to me ? {Let us eat and drink } (\phag men kai pi men \). Volitive second aorist subjunctives of \esthi \ and \pin \. Cited from strkjv @Isaiah:22:13 |. It is the outcry of the people of Jerusalem during the siege of Jerusalem by the Assyrians . At Anchiale near Tarsus is a statue of Sardanapalus with the inscription : "Eat , drink , enjoy thyself . The rest is nothing ." This was the motto of the Epicureans . Paul is not giving his own view , but that of people who deny the resurrection . rwp @1Corinthians:15:33 @{Be not deceived } (\m plan sthe \). Do not be led astray (\plana \) by such a false philosophy of life . {Evil company } (\homiliai kakai \). Evil companionships . Old word , \homilia \, from \homilos \ (a crowd , gang , bunch ). Only here in N .T . Good manners (\th \). Old word (kin to \ethos \) custom , usage , morals . Good morals here . This line of poetry (iambic ) occurs in Menander . It may be a current proverb . Paul could have gotten it from either source . rwp @1Corinthians:15:34 @{Awake up righteously } (\ekn psate dikai s \). Wake up as if from drunkenness . \Ekn ph \, only here in N .T . sin not (\m hamartanete \). Stop sinning . {No knowledge of God } (\agn sian theou \). Old word for ignorance , in N .T . only here and strkjv @1Peter:2:15 |. Ignorance of God , agnosticism . Some today (agnostics ) even take pride in it instead of shame (\entrop n \, turning in on oneself ). See on ¯6:5 | for \entrop \.

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