COMMENTARIES ON THE EPISTLES OF PAUL THE APOSTLE TO THE CORINTHIANS BY JOHN CALVIN TRANSLATED FROM THE ORIGINAL LATIN, AND COLLATED WITH THE AUTHOR'S FRENCH VERSION BY THE REV. JOHN PRINGLE VOLUME SECOND CHRISTIAN CLASSICS ETHEREAL LIBRARY GRAND RAPIDS, MI http://www.ccel.org CHAPTER 15 1 CORINTHIANS 15:1-10 1. Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 1. Notum autem vobis facio, fra-tres, evangelium quod evangelizavi vobis, quod et recepistis, in quo etiam stetistis. 2. By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain: 2. Per quod etiam salutem ha-betis: quo pacto annuntiarim vobis, si tenetis, nisi frustra credidistis. 3. For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 3. Tradidi enim vobis imprimis quod et acceperam, quod Christus mortuus fuerit, pro peccatis nostris secundum Scripturas, 4. And that he was buried, and that he rose again the third day according to the Scriptures: 4. Et quod sepultus sit, et quod resurrexit tertio die, secundum Scripturas. 5. And that he was seen of Cephas, then of the twelve: 5. Et quod visus fait Cephae, deinde ipsis duodecim: 6. After that he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 6. Postea visus fait plus quam qaingentis fratribus simul, ex quibus plures manent f794 adhuc ad hunc usque diem: qaidam autem obdormierunt. 7. After that he was seen of James; then of all the apostles. 7. Deinde visus fait Iacobo: post apostolis omnibus: 8. And last of all he was seen of me also, as of one born out of due time. 8. Postremo vero onmium, velut abortivo, visus fait et mihi. 9. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 9. Ego enim sum minimus apos-tolorum, qui non sum idoneus ut dicar apostolus: quandoquidem persequutus sum ecclesiam Dei. 10. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. 10. Sed gratia Dei sum id quod sum: et gratia ejus, quae mihi collata est, non fuit inanis, sed copiosius quam illi omnes laboravi: non ego tamen, sed gratia Dei quae mihi aderat. 1. Now I make known to you. He now enters on another subject - the resurrection - the belief of which among the Corinthians had been shaken by some wicked persons. It .is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees. For example, when he says, Of what advantage is it to be baptized for the dead? (<461529>1 Corinthians 15:29.) Were it not better to eat and to drink? (<461532>1 Corinthians 15:32.) Why are we in peril every hour? (<461530>1 Corinthians 15:30,) and the like, it might very readily be replied, in accordance with the views of the philosophers, "Because after death the soul survives the body." Hence some apply the whole of Paul's reasoning contained in this chapter to the immortality of the soul. For my part, while I leave undetermined what the error of the Corinthians was, yet I cannot bring myself to view Paul's words as referring to anything else than the resurrection of the body. Let it, therefore be regarded as a settled point, that it is of this exclusively that he treats in this chapter. And what if the impiety of Hymeneus and Philetus had extended thus far, f795 who said that the resurrection was already past, (<550218>2 Timothy 2:18,) and that there would be nothing more of it? Similar to these, there are at the present day some madmen, or rather devils, f796 who call themselves Libertines. f797 To me, however, the following conjecture appears more probable - that they were carried away by some delusion, f798 which took away from them the hope of a future resurrection, just as those in the present day, by imagining an allegorical resurrection, f799 take away from us the true resurrection that is pro-raised to us. However this may be, it is truly a dreadful case, and next to a prodigy, that those who had been instructed by so distinguished a master, should have been capable of falling so quickly f800 into errors of so gross a nature. But what is there that is surprising in this, when in the Israelitish Church the Sadducees had the audacity to declare openly that man differs nothing from a brute, in so far as concerns the essence of the soul, and has no enjoyment but what is common to him with the beasts? Let us observe, however, that blindness of this kind is a just judgment from God, so that those who do not rest satisfied with the truth of God, are tossed hither and thither by the delusions of Satan. It is asked, however, why it is that he has left off or deferred to the close of the Epistle, what should properly have had the precedence of everything else? Some reply, that this was done for the purpose of impressing it more deeply upon the memory. I am rather of opinion that Paul did not wish to introduce a subject of such importance, until he had asserted his authority, which had been considerably lessened among the Corinthians, and until he had, by repressing their pride, prepared them for listening to him with docility. I make known to you. To make known here does not mean to teach what was previously unknown to them, but to recall to their recollection what they had heard previously. "Call to your recollection, along with me, that gospel which you had learned, before you were led aside from the right course." He calls the doctrine of the resurrection the gospel, that they may not imagine that any one is at liberty to form any opinion that he chooses on this point, as on other questions, which bring with them no injury to salvation. When he adds, which I preached to you, he amplifies what he had said: "If you acknowledge me as an apostle, I have assuredly taught you so." There is another amplification in the words - which also ye have received, for if they now allow themselves to be persuaded of the contrary, they will be chargeable with fickleness. A third amplification is to this effect, that they had hitherto continued in that belief with a firm and steady resolution, which is somewhat more than that they had once believed. But the most important thing of all is, that he declares that their salva.-tion is involved in this, for it follows from this, that, if the resurrection is taken away, they have no religion left them, no assurance of faith, and in short, have no faith remaining. Others understand in another sense the word stand, as meaning that they are upheld!; but the interpretation that I have given is a more correct one. f801 2. If you keep in memory - unless in vain. f802 These two expressions are very cutting. In the first, he reproves their carelessness or fickleness, because such a sudden fall was an evidence that they had never understood what had been delivered to them, or that their knowledge of it had been loose and floating, inasmuch as it had so quickly vanished. By the second, he warns them that they had needlessly and uselessly professed allegiance to Christ, if they did not hold fast this main doctrine. f803 3. For I delivered to you first of all. He now confirms what he had previously stated, by explaining that the resurrection had been preached by him, and that too as a fundamental doctrine of the gospel. First of all, says he, as it is wont to be with a foundation in the erecting of a house. At the same time he adds to the authority of his preaching, when he subjoins, that he delivered nothing but what he had received, for he does not simply mean that he related what he had from the report of others, but that it was what had been enjoined upon him by the Lord. f804 For the word f805 must be explained in accordance with the connection of the passage. Now it is the duty of an apostle to bring forward nothing but what he has received from the Lord, so as from hand to hand f806 (as they say) to administer to the Church the pure word of God. That Christ died, etc. See now more clearly whence he received it, for he quotes the Scriptures in proof. In the first place, he makes mention of the death of Christ, nay also of his burial, that we may infer, that, as he was like us in these things, he is so also in his resurrection. He has, therefore, died with us that we may rise with him. In his burial, too, the reality of the death in which he has taken part with us, is made more clearly apparent. Now there are many passages of Scripture in which Christ's death and resurrection are predicted, but nowhere more plainly f807 than in Isaiah 53, in <270926>Daniel 9:26, and in Psalm 22. For our sins. That is, that by taking our curse upon him he might redeem us from it. For what else was Christ's death, but a sacrifice for expiating our sins - what but a satisfactory penalty, by which we might be reconciled to God - what but the condemnation of one, for the purpose of obtaining forgiveness for us? He speaks also in the same manner in <450425>Romans 4:25, but in that passage, on the other hand, he ascribes it also to the resurrection as its effect - that it confers righteousness upon us; for as sin was done away through the death of Christ, so righteousness is procured through his resurrection. This distinction must be carefully observed, that we may know what we must look for from the death of Christ, and what from his resurrection. When, however, the Scripture in other places makes mention only of his death, let us understand that in those cases his resurrection is included in his death, but when they are mentioned separately, the commencement of our salvation is (as we see) in the one, and the consummation of it in the other. 5. That he was seen by Cephas. He now brings forward eye witnesses, (aujto>ptav) as they are called by Luke, (<420102>Luke 1:2,) who saw the accomplishment of what the Scriptures had foretold would take place. He does not, however, adduce them all, for he makes no mention of women. When, therefore, he says that he appeared first to Peter, you are to understand by this that he is put before all the men, so that there is nothing inconsistent with this in the statement of Mark (<411609>Mark 16:9) that he appeared to Mary. But how is it that he says, that he appeared to the twelve, when, after the death of Judas, there were only eleven remaining? Chrysostom is of opinion that this took place after Matthias had been chosen in his room. Others have chosen rather to correct the expression, looking upon it as a mistake f808 But as we know, that there were twelve in number that were set apart by Christ's appointment, though one of them had been expunged from the roll, there is no, absurdity in supposing that the name was retained. On this principle, there was a body of men at Rome that were called Centumviri, f809 while they were in number 102. f810 By the twelve, therefore, you are simply to understand the chosen Apostles. It does not quite appear when it was that this appearing to more than five hundred took place. Only it is possible that this large multitude assembled at Jerusalem, when he manifested himself to them. For Luke (<422433>Luke 24:33) makes mention in a general way of the disciples who had assembled with the eleven; but how many there were he does not say. Chrysostom refers it to the ascension, and explains the word ejpa>nw to mean, from on high. f811 Unquestionably, as to what he says in reference to his having appeared to James apart, this may have been subsequently to the ascension. By all the Apostles I understand not merely the twelve, but also those disciples to whom Christ had assigned the office of preaching the gospel. f812 In proportion as our Lord was desirous that there should be many witnesses of his resurrection, and that it should be frequently testified of, let us know that it should be so much the more surely believed among us. (<420101>Luke 1:1.) Farther, inasmuch as the Apostle proves the resurrection of Christ from the fact that be appeared to many, he intimates by this, that it was not figurative but true and natural, for the eyes of the body cannot be witnesses of a spiritual resurrection. 8. Last of all to me, as to one born prematurely, He now introduces himself along with the others, for Christ had manifested himself to him as alive, and invested with glory. f813 As it was no deceptive vision, it was calculated to be of use f814 for establishing a belief in the resurrection, as he also makes use of this argument in <442608>Acts 26:8. But as it was of no small importance that his authority should have the greatest weight and influence among the Corinthians, he introduces, by the way, a commendation of himself personally, but at the same time qualified in such a manner that, while he claims much for himself, he is at the same time exceedingly modest. Lest any one, therefore, should meet him with the objection: "Who art thou that we should give credit to thee?" he, of his own accord, confesses his unworthiness, and, in the first place, indeed he compares himself to one that is born prematurely, and that, in my opinion, with reference to his sudden conversion. For as infants do not come forth from the womb, until they have been there formed and matured during a regular course of time, so the Lord observed a regular period of time in creating, nourishing, and forming his Apostles. Paul, on the other hand, had been cast forth from the womb when he had scarcely received the vital spark. f815 There are some that understand the term rendered abortive as employed to mean posthumous; f816 but the former term is much more suitable, inasmuch as he was in one moment begotten, and born, and a man of full age. Now this premature birth renders the grace of God more illustrious in Paul than if he had by little and little, and by successive steps, grown up to maturity in Christ. 9. For I am the least. It is not certain whether his enemies threw out this for the purpose of detracting from his credit, or whether it was entirely of his own accord, that he made the acknowledgment. For my part, while I have no doubt that, he was at all times voluntarily, and even cheerfully, disposed to abase himself, that he might magnify the grace of God, yet I suspect that in this instance he wished to obviate calumnies. For that there were some at Corinth: that made it their aim to detract from his dignity by malicious slander, may be inferred not only from many foregoing passages, but also from his adding a little afterwards a comparison, which he would assuredly never have touched upon, if he had not been constrained to it by the wickedness of some, "Detract from me as much as you please - I shall suffer myself to be cast down below the ground - I shall suffer myself to be of no account whatever, f817 that the goodness of God towards me may shine forth the more. Let me, therefore, be reckoned the least of the Apostles: nay more, I acknowledge myself to be unworthy of this distinction. For by what merits could I have attained to that honor? When I persecuted the Church of God, what did I merit? But there is no reason why you should judge of me according to my own worth, f818 for the Lord did not look to what I was, but made me by his grace quite another man." The sum is this, that Paul does not refuse to be the most worthless of all, and next to nothing, provided this contempt does not impede him in any degree in his ministry, and does not at all detract from his doctrine. He is contented that, as to himself, he shall be reckoned unworthy of any honor, provided only he commends his apostleship in respect of the grace conferred upon him. And assuredly God had not adorned him with such distinguished endowments in order that his grace might lie buried or neglected, but he had designed thereby to render his apostleship illustrious and distinguished. 10. And his grace was not vain. Those that set free-will in opposition to the grace of God, that whatever good we do may not be ascribed wholly to Him, wrest these words to suit their own interpretation - as if Paul boasted, that he had by his own industry taken care that God's grace toward him had not been misdirected. Hence they infer, that God, indeed, offers his grace, but that the right use of it is in man's own power, and that it is in his own power to prevent its being ineffectual. I maintain, however, that these words of Paul give no support to their error, for he does not here claim anything as his own, as if he had himself, independently of God, done anything praiseworthy. What then? That he might not seem to glory to no purpose in mere words, while devoid of reality, he says, that he affirms nothing that is not openly apparent. Farther, even admitting that these words intimate, that Paul did not abuse the grace of God, and did not render it ineffectual by his negligence, I maintain, nevertheless, that there is no reason on that account, why we should divide between him and God the praise, that ought to be ascribed wholly to God, inasmuch as he confers upon us not merely the power of doing well, but also the inclination and the accomplishment. But more abundantly. Some refer this to vain-glorious boasters, f819 who, by detracting from Paul, endeavored to set off themselves and their goods to advantage, as, in their opinion at least, it is not likely that he wished to enter upon a contest with the Apostles. When he compares himself, however, with the Apostles, he does so merely for the sake of those wicked persons, who were accustomed to bring them forward for the purpose of detracting from his reputation, as we see in the Epistle to the Galatians (<480111>Galatians 1:11.) Hence the probability is, that it is of the Apostles that he speaks, when he represents his own labors as superior to theirs, and it is quite true, that he was superior to others, not merely in respect of his enduring many hardships, encountering many dangers, abstaining from things lawful, and perseveringly despising all perils; (<471126>2 Corinthians 11:26;) but also because the Lord gave to his labors a much larger measure of success. f820 For I take labor here to mean the fruit of his labor that appeared. Not I, but the grace. The old translator, by leaving out the article, has given occasion of mistake to those that are not acquainted with the Greek language, for in consequence of his having rendered the words thus - not I, but the grace of God with me, f821 they thought that only the half of the praise is ascribed to God, and that the other half is reserved for man. They, accordingly, understand the meaning to be that Paul labored not alone, inasmuch as he could do nothing without co-operating grace, f822 but at the same time it was under the influence of his own free-will, and by means of his own strength. His words, however, have quite a different meaning, for what he had said was his own, he afterwards, correcting himself, ascribes wholly to the grace of God - wholly, I say, not in part, for whatever he might have seemed to do, was wholly, he declares, the work of grace. A remarkable passage certainly, both for laying low the pride of man, and for magnifying the operation of Divine grace in us. For Paul, as though he had improperly made himself the author of anything good, corrects what he had said, and declares the grace of God 'to have been the efficient cause of the whole. Let us not think that there is here a mere pretense of humility f823 It is in good earnest that he speaks thus, and from knowing that it is so in truth. Let us learn, therefore, that we have nothing that is good, but what the Lord has graciously given us, that we do nothing good but what he worketh in us, (<503813>Philippians 2:13) - not that we do nothing ourselves, but that we do nothing without being influenced - that is, under the guidance and impulse of the Holy Spirit. 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 praedica tur excitatus a mortuis, quomodo dicunt quidam, mortuorum resurrec-tionem non esse? 13. But if there be no resurrection of the dead, then is Christ not risen: 13. Si autem mortuorum resur-rectio non est, neque Christus re-surrexit. 14. And if Christ be not risen, then is our preaching vain, and your faith is also vain. 14. Quodsi Christus non resur-rexit, inanis igitur est prtaedicatio 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 re-surgunt. 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 resur-rexit, 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 spe-ramus 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 khru>ssomen (we preach) is in the present tense - inti-mating a continued act, or perseverance in teaching. f824 "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. f825 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 f826 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, f827 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, f828 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. (<610108>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. f829 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. f830 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. f831 Erasmus, on the other hand - concerning. f832 But, as it has also among the Greeks the force of ajpo>, (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, f832A) but h e 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, (<450606>Romans 6:6, 12;) and, in fine, has by death destroyed the power of death, and the devil himself, (<580214>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 f833 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. f834 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 deafly 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. (<550217>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, f835 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. f836 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, f837 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. (<210902>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, (<581206>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. (<242529>Jeremiah 25:29; <600417>1 Peter 4:17 f838) Again, we are reckoned as sheep appointed for slaughter. (<194423>Psalm 44:23.) Again, ye are dead, and your life is hid with Christ in God. (<510303>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, (<470502>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. f839 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. 1 CORINTHIANS 15:20-28 20. But now is Christ risen from the dead, and become the first-fruits of them that slept, 20. Nunc autem Christus resurrexit a mortuis, primitiae eorum qui domierunt, fuit. 21. For since by man came death, by man came also the resurrection of the dead. 21. Quandoquidem enim per heminem mors, etiam per hominem resurrectio mortuorum. 22. For as in Adam all die, even so in Christ shall all be made alive. 22. Quemadmodum enim in Adam omnes moriuutur, ita et in Christo omnes vivificabuntur. 23. But every man in his own order: Christ the first-fruits; afterward they that are Christ's at his coming. 23. Unusquisque autem in pro-prio ordine. Primitiae Christus, deinde, qui Christi erunt in adventu ipsius. 24. Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule, and all authority and power. 24. Postea finis, quum tradiderit regnum Deo et Patti, quum abole-verit omnem principatum, et omnem potestatem, et virtutem. 25. For he must reign, till he hath put all enemies under his feet. 25. Oportet enim ipsum regnare, donec posuerit omnes inimicos sub pedes suos. 26. The last enemy that shall be destroyed is death. 26. Novissimus destruetur hostis mors. 27. For he hath put all things under his feet. But when he saith, All things are put under him, it is manifest that he is excepted which did put all things under him. 27. Omnia enim subjecit sub pe-des eius: quum omnia dixerit, cla-rum est, quod omnia sunt subjecta praeter eum, qui omnia illi subjecit. 28. And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 28. Quum autem subjecerit illi omnia, tunc et ipse Filius subjicie-tur ei, qui omnia illi subjecit, ut sit Deus omnia in omnibus. 20. But now hath Christ risen. Having shown what dreadful confusion as to everything would follow, if we were to deny that the dead rise again, he now again assumes as certain, what he had sufficiently established previously - that Christ has risen; and he adds that he is the first-fruits, f840 by a similitude taken, as it appears, from the ancient ritual of the law. :For as in the first-fruits the produce of the entire year was consecrated, so the power of Christ's resurrection is extended to all of us - unless you prefer to take it in a more simple way - that in him the first fruit of the resurrection was gathered. I rather prefer, however, to understand the statement in this sense - that the rest of the dead will follow him, as the entire harvest does the first-fruits; f841 and this is confirmed by the succeeding statement. 21. Since by man came death. The point to be proved is, that Christ is the .first-fruits, and that it was not merely as an individual that he was raised up from the dead. He proves it from contraries, because death is not from nature, but from man's sin. As, therefore, Adam did not die for himself alone, but for us all, it follows, that Christ in like manner, who is the antitype, f842 did not rise for himself alone; for he came, that he might restore everything that had been ruined in Adam. We must observe, however, the force of the argument; for he does not contend by similitude, or by example, but has recourse to opposite causes for the purpose of proving' opposite effects. The cause of death is Adam, and we die in him: hence Christ, Whose office it is to restore to us what we lost in Adam, is the cause of life to us; and his resurrection is the ground-work and pledge of ours. And as the former was the beginning of death, so the latter is of life. In the fifth chapter of the Romans (Romans 5) he follows out the same comparison; but there is this difference, that in that passage he reasons respecting a spiritual life and death, while he treats here of the resurrection of the body, which is the fruit of spiritual life. 23. Every one in his own order. Here we have an anticipation of a question that might be proposed: "If Christ's life," some one might say, "draws ours along with it, why does not this appear? Instead of this, while Christ has risen from the grave, we lie rotting there." Paul's answer is, that God has appointed another order of things. Let us therefore reckon it enough, that we now have in Christ the first-fruits, f843 and that his coming f844 will be the time of our resurrection. For our life must still be hid with him, because he has not yet appeared. (<510303>Colossians 3:3, 4.) It would therefore be preposterous to wish to anticipate that day of the revelation of Christ. 24. Then cometh the end, when he shall have delivered. He put a bridle upon the impatience of men, when he forewarned them, that the fit time for the new life f845 would not be before Christ's coming. But as this world is like a stormy sea, in which we are continually tossed, and our condition is so uncertain, or rather is so full of troubles, and there are in all things such sudden changes, this might be apt to trouble weak minds. Hence he now leads them forward to that day, saying that all things will be set in order. Then, therefore, shall come the end - that is, the goal of our course - a quiet harbour - a condition that will no longer be exposed to changes; and he at the same time admonishes us, that that end must be waited for, because it is not befitting that we should be crowned in the middle of the course. In what respect Christ will deliver up the kingdom to the Father, will be explained in a little. When he says, God and the Father, this may be taken in two senses - either that God the Father is called the God and Father of Christ, or that. the name of Father is added by way of explanation. The conjunction et (and) will in the latter case mean namely. As to the former signification, there is nothing either absurd, or unusual, in the saying, that Christ is inferior to God, in respect of his human nature. When he shall have abolished all rule. Some understand this as referring to the powers that are opposed to Christ himself; for they have an eye to what immediately follows, until he shall have put all his enemies, etc. This clause, however, corresponds with what goes before, when he said, that Christ would not sooner deliver up the kingdom. Hence there is no reason why we should restrict in such a manner the statement before us. I explain it, accordingly, in a general way, and understand by it - all powers that are lawful and ordained by God. (<451301>Romans 13:1.) In the .first place, what we find in the Prophets (<231310>Isaiah 13:10; <263207>Ezekiel 32:7) as to the darkening of the sun and moon, that God alone may shine forth, while it has begun to be fulfilled under the reign of Christ, will, nevertheless, not be fully accomplished until the last day; but then every height shall be brought low, (<420305>Luke 3:5,) that the glory of God may alone shine forth. Farther, we know that all earthly principalities and honors are connected exclusively with the keeping up of the present life, and, consequently, are a part of the world. Hence it follows that they are temporary. Hence as the world will have an end, so also will government, and magistracy, and laws, and distinctions of ranks, and different orders of dignities, and everything of that nature. There will be no more any distinction between servant and master, between king and peasant, between magistrate and private citizen. Nay more, there will be then an end put to angelic principalities in heaven, and to ministries and superiorities in the Church, that God may exercise his power and dominion by himself alone, and not by the hands of men or angels. The angels, it is true, will continue to exist, and they will also retain their distinction. The righteous, too, will shine forth, every one according to the measure of his grace; but the angels will have to resign the dominion, which they now exercise in the name and by the commandment of God. Bishops, teachers, and Prophets will cease to hold these distinctions, and will resign the office which they now discharge. Rule, and authority, and power have much the same meaning in this passage; but these three terms are conjoined to bring out the meaning more fully. 25. For he must reign tie proves that the time is not yet come when Christ will deliver up the kingdom to the Father, with the view of showing at the same time that the end has not yet come, when all things will be put into a right and tranquil state, because Christ has not yet 'subdued all his enemies. Blow that must be brought about, because the Father has placed him at his right hand with this understanding, that he is not to resign the authority that he has received, until they have been subdued under his power. And this is said for the consolation of the pious, that they may not be impatient on account of the long delay of the resurrection. This statement occurs in <19B001>Psalm 110:1. Paul, however, may seem to refine upon the word until beyond what the simple and natural meaning of the word requires; for the Spirit does not in that passage give intimation of what shall be afterwards, but simply of what must be previously. I answer, that Paul does not conclude that Christ will deliver up the kingdom to the Father, on the ground of its having been so predicted in the Psalm, but he has made use of this quotation from the Psalm, for the purpose of proving that the day of delivering up the kingdom had not yet arrived, because Christ has still to do with his enemies. Paul, however, explains in passing what is meant by Christ's sitting at the right hand of the Father, when in place of that figurative expression he makes use of the simple word reign. The last enemy - death. We see that there are still many enemies that resist Christ, and obstinately oppose his reign. But death will be the last enemy f846 that will be destroyed. Hence Christ must still be the administrator of his Father's kingdom. Let believers, therefore, be of good courage, and not give up hope, until everything that must precede the resurrection be accomplished. It is asked, however, in what sense he affirms that death shall be the last enemy f847 that will be destroyed, when it has been already destroyed by Christ's death, or at least, by his resurrection, which is the victory over death, and the attainment of life? I answer, that it was destroyed in such a way as to be no longer deadly to believers, but not in such a way as to occasion them no uneasiness. The Spirit of God, it is true, dwelling in us is life; but we still carry about with us a mortal body. (<600124>1 Peter 1:24.) The substance of death in us will one day be drained off, but it has not been so as yet. We are born again of incorruptible seed, (<600123>1 Peter 1:23,) but we ha. re not yet arrived at perfection. Or to sum up the matter briefly in a similitude, the sword of death which could penetrate into our very hearts has been blunted. It wounds nevertheless still, but without any danger; f848 for we die, but by dying we enter into life. In fine, as Paul teaches elsewhere as to sin, (<450612>Romans 6:12,) such must be our view as to death - that it dwells indeed in us, but it does not reign. 27. He hath put all things under his feet. Some think that this quotation is taken from <190807>Psalm 8:7, and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ's kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, Thou hast put all things under his feet. The words are in themselves plain, were it not that there are two difficulties that present themselves - first, that the Prophet speaks here not of Christ alone, but of the whole human race; and secondly, that by all things he means only those things that have to do with the convenience of the life of the body, as we find in <010219>Genesis 2:19. The solution of the former difficulty is easy; for as Christ is the first-born of every creature, (<510115>Colossians 1:15,) and the heir of all things, (<580102>Hebrews 1:2,) God, the Father, has not conferred upon the human race the use of all creatures in such a way as to hinder that in the mean time the chief power, and, so to speak, the rightful dominion, remain in Christ's hands. Farther, we know, that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed, (Genesis in. 17,) and everything that it contains; and it is through Christ alone that we recover what has been taken from us. f849 It is with propriety, therefore, that this commendation belongs to Christ personally - that the Father has put all things under his feet, inasmuch as we rightfully possess nothing except in him. For how shall we become heirs of God, if we are not his sons, and by whom are we made his sons but by Christ The solution of the second difficulty is as follows - that the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible, and is more apparent to the eye;but at the same time the general statement reaches much farther - to the heavens and the earth, and everything that they contain. Now the subjection must have a corrrespondence with the character of him who rules - that is, it has a suitable-ness to his condition, so as to correspond with it. Now Christ does not need animals for food, or other creatures for any necessity. He rules, therefore, that all things may be subservient to his glory, inasmuch as he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends farther. All things put under him, except him who put all things under him. He insists upon two things - first, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world, and secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands. From the former of these it follows, that the hour of the last judgment is not yet come - from the second, that Christ is now the medium between us and the Father in such a way as to bring us at length to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. "Let us wait patiently until Christ shall vanquish all his enemies, and shall bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us." This statement, however, is at first view at variance with what we read in various passages of Scripture respecting the eternity of Christ's kingdom. For how will these things correspond - Of his kingdom there will be no end, (<270714>Daniel 7:14, 27; <420133>Luke 1:33; <610111>2 Peter 1:11,) and He himself shall be subjected? The solution of this question will open up Paul's meaning more clearly. In the first place, it must be observed, that all power was delivered over to Christ, inasmuch as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man, but, notwithstanding, the Father has exalted him in the same nature in which he was abased, and has given, him a name, before which every knee must bow, etc. (<502609>Philippians 2:9, 10.) Farther, it must be Observed, that he has been appointed Lord and highest King, so as to be as it were the Father's Vicegerent in the government of the world - not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?) But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is - that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone f850 We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God.f851. Nor' will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, f852 and Christ's humanity will then no longer be interposed to keep us back from a closer view of God. f853 28. That God may be all in all. Will it be so in the Devil and wicked men also? By no means - unless perhaps we choose to take the verb to be as meaning, to be known, and openly beheld. In that case the meaning will be: "For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction. The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God's being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any medium, will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures." This is a pious interpretation, f854 and, as it corresponds sufficiently well with the Apostle's design, I willingly embrace it. There would, however, be nothing out of place in understanding it as referring exclusively to believers, in whom God has now begun his kingdom, and will then perfect it, and in such a way that they shall cleave to him wholly. Both meanings sufficiently refute of themselves the wicked frenzies of some who bring forward this passage in proof of them. Some imagine, that God will be all in all in this respect, that all things will vanish and dissolve into nothing. Paul's words, however, mean nothing but this, that all things will be brought back to God, as their alone beginning and end, that they may be closely bound to him. Others infer from this that the Devil and all the wicked will be saved - as if God would not altogether be better known in the Devil's destruction, than if he were to associate the Devil with himself, and make him one with himself. We see then, how impudently madmen of this sort wrest this statement of Paul for maintaining their blasphemies. 1 CORINTHIANS 15:29-34 29. Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 29. Quid alioqui facient qui baptizantur pro mortuis, si omnino mortui non resurgunt? quid etiam baptizantur pro mortuis? 30. And why stand we in jeopardy every hour? 30. Quid etiam nos periclitamur omni hora? 31. I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 31. Quotidie morior per nostram gloriam, fratres, quam habeo in Christo Iesu Domino nostro. 32. If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to-morrow we die. 32. Si secundum hominem pugnavi ad bestias Ephesi, quid mihi prodest? edamus et bibamus: eras enim moriemr. 33. Be not deceived: evil communications corrupt good manners. 33. Ne erretis: Mores honestos corrumpunt mala colloquia. 34. Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 34. Evigilate juste, et ne peccetis: ignorantiam enim Dei quidam habent: ad pudorem vobis incutiendum dico. 29. Else what shall they do. He resumes his enumeration of the absurdities, which follow from the error under which the Corinthians labored. He had set himself in the outset to do this, but he introduced instruction and consolation, by means of which he interrupted in some degree the thread of his discourse. To this he now returns. In the first place he brings forward this objection - that the baptism which those received who are already regarded as dead, will be of no avail if there is no resurrection. Before expounding this passage, it is of importance to set aside the common exposition, which rests upon the authority of the ancients, and is received with almost universal consent. Chrysostom, therefore, and Ambrose, who are followed by others, are of opinion f855 that the Corinthians were accustomed, when any one had been deprived of :baptism by sudden death, to substitute some living person in the place of the deceased - to be baptized at his grave. They at the same time do not deny that this custom was corrupt, and full of superstition, but they say that Paul, for the purpose of confuting the Corinthians, was contented with this single fact, f856 that while they denied that there was a resurrection, they in the mean time declared in this way that they believed in it. For my part, however, I cannot by any means be persuaded to believe this, f857 for it is not to be credited, that those who denied that there was a resurrection had, along with others, made use of a custom of this sort. Paul then would have had immediately this reply made to him: "Why do you trouble us with that old wives' superstition, which you do not yourself approve of?" Farther, if they had made use of it, they might very readily have replied: "If this has been hitherto practiced by us through mistake, rather let the mistake be corrected, than that it should have weight attached to it for proving a point of such importance. Granting, however, that the argument was conclusive, can we suppose that, if such a corruption as this had prevailed among the Corinthians, the Apostle, after reproving almost all their faults, would have been silent as to this one? He has censured above some practices that are not of so great moment. He has not scrupled to give directions as to women's having' the head covered, and other things of that nature. Their corrupt administration of the Supper he has not merely reproved, but has inveighed against it with the greatest keenness. Would he in the meantime have uttered not a single word in reference to such a base profanation of baptism, which was a much more grievous fault? He has inveighed with great vehemence against those who, by frequenting the banquets of the Gentiles, silently counte-nanced their superstitions. Would he have suffered this horrible superstition of the Gentiles to be openly carried on in the Church itself under the name of sacred baptism? But granting that he might have been silent, what shall we say when he expressly makes mention of it? Is it, I pray you, a likely thing that the Apostle would bring forward in the shape of an argument a sacrilege f858 by which baptism was polluted, and converted into a mere magical abuse, and yet not say even one word in condemnation of the fault? When he is treating of matters that are not of the highest importance, he introduces nevertheless this parenthesis, that he speaks as a man. (<450305>Romans 3:5; <450619>Romans 6:19; <480315>Galatians 3:15.) Would not this have been a more befitting and suitable place for such a parenthesis? Now from his making mention of such a thing without any word of reproof, who would not understand it to be a thing that was allowed? For my part, I assuredly understand him to speak here of the right, use of baptism, and not of an abuse of it of that nature. Let us now inquire as to the meaning. At one time I was of opinion, that Paul here pointed out the universal design of baptism, for the advantage of baptism is not confined to this life; but on considering the w6rds afterwards with greater care, I perceived that Paul here points out something peculiar. For he does not speak of all when he says, What shall they do, who are baptized? etc. Besides, I am not fond of interpretations, that are more ingenious than solid. What then? I say, that those are baptized for dead, who are looked upon as already dead, and who have altogether despaired of life; and in this way the particle uJpe>r will have the force of the Latin pro, as when we say, habere pro derelicto; - to reckon as abandoned f859 This signification is not a forced one. Or if you would prefer another signification, to be baptized for the dead will mean - to be baptized so as to profit the dead - not the living, f860 Now it is well known, that from the very commencement of the Church, those who had, while yet catechumens, f861 fallen into disease, f862 if their life was manifestly in danger, were accustomed to ask baptism, that they might not leave this world before they had made a profession of Christianity; and this, in order that they might carry with them the seal of their salvation. It appears from the writings of the Fathers, that as to this matter, also, there crept in afterwards a superstition, for they inveigh against those who delayed baptism till the time of their death, that, being once for all purged from all their sins, they might in this state meet the judgment of God. f863 A gross error truly, which proceeded partly from great ignorance, and partly from hypocrisy! Paul, however, here simply mentions a custom that was sacred, and in accordance with the Divine institution - that if a catechumen, who had already in his heart embraced the Christian faith, f864 saw that death was impending over him, he asked baptism, partly for his own consolation, and partly with a view to the edification of his brethren. For it is no small consolation to carry the token of his salvation sealed in his body. There is also an edification, not to be lost sight of - that of making a confession of his faith. They were, then, baptized for the dead, inasmuch as it could not be of any service to them in this world, and the very occasion of their asking baptism was that they despaired of life. We now see that it is not without good reason that Paul asks, what they would do if there remained no hope after death? f865 This passage shows us, too, that those impostors who had disturbed the faith of the Corinthians, had contrived a figurative resurrection, making the farthest goal of believers to be in this world, His repeating it a second time, Why are they also baptized for the dead? gives it greater emphasis: "Not only are those baptized who think that they are to live longer, but those too who have death before their eyes; and that, in order that they may in death reap the fruit of their baptism." 30. Why are we also? "If our resurrection and ultimate felicity are in this world, why do we of our own accord abandon it, and voluntarily encounter death?" The argument might also be unfolded in this manner: "To no purpose would we stand in peril every hour, if we did not look for a better life, after death has been passed through." He speaks, however, of voluntary dangers, to which believers expose their lives for the purpose of confessing Christ. "This magnanimity of soul, I say, in despising death, would be ascribed to rashness rather than firmness, if the saints perished at death, for it is a diabolical madness to purchase by death an immortal fame." f866 31. I die daily. Such a contempt of death he declares to be in himself, that he may not seem to talk bravely when beyond the reach of danger. "I am every day," says he, "incessantly beset with death. What madness were it in me to undergo so much misery, if there were no reward in reserve for me in heaven? Nay more, if my glory and bliss lie in this world, why do I not rather enjoy them, than of my own accord resign them?" He says that he dies daily, because he was constantly beset with dangers so formidable and so imminent, that death in a manner was impending over him. A similar expression occurs in <194422>Psalm 44:22, and we shall, also, find one of the same kind occurring in the second Epistle. (<471123>2 Corinthians 11:23.) By our glory. The old translation reads propter, (because of,) f867 but it has manifestly arisen from the ignorance of transcribers; for in the Greek particle f868 there is no ambiguity. It is then an oath, by which he wished to arouse the Corinthians, to be more attentive in listening to him, when reasoning as to the matter in hand. f869 "Brethren, I am not some philosopher prattling in the shade. f870 As I expose myself every day to death, it is necessary that I should think in good earnest of the heavenly life. Believe, therefore, a man who is thoroughly experienced." It is also a form of oath that is not common, but is suited to the subject in hand. Corresponding to this was that celebrated oath of Demosthenes, which is quoted by Fabius, f871 when he swore by the Shades of those who had met death in the field of Marathon, while his object was to exhort them to defend the Republic. f872 So in like manner Paul here swears by the glory which Christians have in Christ. :Now that glory is in heaven. He shows, then, that what they called in question was a matter of which he was so well assured, that he was prepared to make use of a sacred oath - a display of skill which must be carefully noticed. 32. If according to the manner of men. He brings forward a notable instance of death, from which it might be clearly seen that he would have been worse than a fool, if there were not a better life in reserve for us beyond death; for it was an ignominious kind of death to which he was exposed. "To what purpose were it," says he, "for me to incur infamy in connection with a most cruel death, if all my hopes were confined to this world?" According to the manner of men, means in this passage, in respect of human life, so that we obtain a reward in this world. Now by those that fought with beasts, are meant, not those that were thrown to wild beasts, as Erasmus mistakingly imagined, but those that were condemned to be set to fight with wild beasts - to furnish an amusement to the people. There were, then, two kinds of punishment, that were totally different - to be thrown to wild beasts, and to fight with wild beasts. For those that were thrown to wild beasts were straightway torn in pieces; but those that fought with wild beasts went forth armed into the arena, that if they were endued with strength, courage, and agility, they might effect their escape by dispatching the wild beasts. :Nay more, there was a game in which those who fought with wild beasts were trained, like the gladiators f873 Usually, however, very few escaped, because the man who had dispatched one wild beast, was required to fight with a second, f874 until the cruelty of the spectators was satiated, or rather was melted into pity; and yet there were found men so abandoned and desperate, as to hire themselves out for this! f875 And this, I may remark by the way, is that kind of hunting that is punished so severely by the ancient canons, as even civil laws brand it with a mark of infamy. f876 I return to Paul. f877 We see what an extremity God allowed his servant to come to, and how wonderfully, too, he rescued him. Luke, f878 however, makes no mention of this fight. Hence we may infer that he endured many things that have not been committed to writing. Let us eat and drink. This is a saying of the Epicureans, who reckon man's highest good as consisting in present enjoyment. Isaiah also testifies that it is a saying made use of by profligate persons, (<232213>Isaiah 22:13,) who, when the Prophets of God threaten them with ruin, f879 with the view of calling them to repentance, making sport of those threatenings, encourage themselves in wantonness and unbridled mirth, and in order to show more openly their obstinacy, say, "Since die we must, let us meanwhile enjoy the time, and not torment ourselves before the time with empty fears." As to what a certain General said to his army, f880 "My fellowsoldiers, let us dine heartily, for we shall sup to-day in the regions below," f881 that was an exhortation to meet death with intrepidity, and has nothing to do with this subject. I am of opinion, that Paul made use of a jest in common use among abandoned and desperately wicked persons, or (to express it shortly) a common proverb among the Epicureans to the following purpose: "If death is the end of man, there is nothing better than that he should indulge in pleasure, free from care, so long as life lasts." Sentiments of this kind are to be met with frequently in Horace. f882 33. Be not deceived. Evil communications corrupt good manners. As nothing is easier than to glide into profane speculation, under the pretext of inquiring, f883 he meets this danger, by warning them that evil communications have more effect than we might suppose, in polluting our minds and cor-rupting our morals. f884 To show this, he makes use of a quotation from the poet Menander, f885 as we are at liberty to borrow from every quarter everything that has come forth from God. And as all truth is from God, there is no doubt that the Lord has put into the mouth of the wicked themselves, whatever contains true and salutary doctrine. I prefer, however, that, for the handling of this subject, recourse should be had to Basil's Oration to the Young. Paul, then, being aware that this proverb was in common use among the Greeks, chose rather to make use of it, that it might make its way into their minds more readily, than to express the same thing in his own words. For they would more readily receive what they had been accustomed to - as we have experience of in proverbs with which we are familiar. Now it is a sentiment that is particularly worthy of attention, for Satan, when he cannot make a direct assault upon us, f886 deludes us under this pretext, that there is nothing wrong in our raising any kind of disputation with a view to the investigation of truth. Here, therefore, Paul in opposition to this, warns us that we must guard against evil communications, as we would against the most deadly poison, because, insinuating themselves secretly into our minds, they straightway corrupt our whole life. Let us, then, take notice, that nothing is more pestilential than corrupt doctrine and profane disputations, which draw us off, even in the smallest degree, from a right and simple faith; f887 for it is not without good reason that Paul exhorts us not to be deceived. f888 34. Awake righteously. As he saw that the Corinthians were in a manner intoxicated, f889 through excessive carelessness, he arouses them from their torpor. By adding, however, the adverb righteously, he intimates in what way he would have them wake up For they were sufficiently attentive and clear-sighted as to their own affairs: nay more, there can be no doubt that they congratulated themselves on their acuteness; but in the mean time they were drowsy, where they ought most of all to have been on the watch. He says accordingly, awake righteously - that is, "Direct your mind and aim to things that are good and holy." He adds at the same time the reason, -For some, says he, among you are in ignorance of God. This required to be stated: otherwise they might have thought that the admonition was unnecessary; for they looked upon themselves as marvellously wise. Now he convicts them of ignorance of God, that they may know that the main thing was wanting in them. A useful admonition to those who lay out all their agility in flying through the air, while in the mean time they do not see what is before their feet, and are stupid where they ought, most of all, to have been clear-sighted. To your shame. Just as fathers, when reproving their children for their faults, put them to shame, in order that they may by that shame cover their shame. When, however, he declared previously that he did not wish to shame them, (<460414>1 Corinthians 4:14,) his meaning was that he did not wish to hold them up to disgrace, by bringing forward their faults to public view in a spirit of enmity and hatred. f890 In the mean time, however, it was of advantage for them to be sharply reproved, as they were still indulging themselves in evils of such magnitude. Now Paul in reproaching them with ignorance of God, strips them entirely of all honor. 1 CORINTHIANS 15:35-50 35. But some man;will say, How are the dead raised up? and with what body do they come? 35. Sed dicet quispiam: Quomo-do suscitabuntur mortui? quali nu-tem corpore venient? 36. Thou fool, that which thou sowest is not quickened, except it die. 36. Demens, tu quod seminas, non vivificatur nisi mortuum fuerit. 37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 37. Et quod seminas, non corpus quod nascentur, seminas, sed nudum granum: exempli gratis, tritici, nut alterius cujusvis generis: 38. But God giveth it a body as it hath pleased him, and to every seed his own body. 38. Deus autem illi dat corpus, quemadmodum voluerit, et unicui-que seminum proprium corpus. 39. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 39. Non omnis caro, eadem caro: sed alia caro horninum, alia vero cato pecudum, alia volucrum, alia piscium. 40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 40. Sunt et corpora coelestia, sunt corpora terrestria: quin etiam alia coelestium gloria, alia terrestrium. 41. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory'. 41. Alia gloria solis, alia gloria lunae, alia gloria stellarum: stella a stella differt in gloria: 42. So also is the resurrection of the dead; it is sown in corruption; it is raised in incorruption: 42. Sic et resurrectio mortuorum. 43. It is sown in dishonor, it is raised in glory: it is sown in weakness, it is raised in power: 43. Seminatur in corruptione, re surgit in incorruptione: seminatur in ignominia, resurgit in gloria: seminatur in infirmitate, resurgit in potentia: 44. It is sown a natural body, it is raised a spiritual body. There is a natural body, and there is a spiritual body. 44. Seminatur corpus animale, resurgit corpus spirituale: est corpus animale, est et corpus spirituale. 45. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit, 45. Quemadmodum et scriptum eat, (Gen 2:7,) Factus eat primus homo Adam in animam viventem, ultimus Adam in spiritum vivificantem. 46. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 46. Sed non primum quod spiri-tuale eat: sed animale, deinde spiri-tuale. 47. The first man is of the earth, earthy; the second man is the Lord from heaven. 47. Primus homo ex terra ter-renus, secundus homo, Dominus e coelo. 48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 48. Qualis terrenus, tales et ter-reni, et qualis coelestis, tales et coe-lestes. 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 49. Et quemadmodum portavi-mus imaginem terreni, portabimus et imaginem coelestis. 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 50. Hoc autem dico, fratres, quod cato et sanguis regnum Dei heredi-tate possidere non possunt, neque corruptio incorruptionem hereditate possidebit. 35. How will they be raised up? There is nothing that is more at variance with human reason than this article of faith. For who but God alone could persuade us that bodies, which are now liable to corruption, will, after having rotted away, or after they have been consumed by fire, or torn in pieces by wild beasts, will not merely be restored entire, but in a greatly better condition. Do not all our apprehensions of things straightway reject this as a thing fabulous, nay, most absurd? f891 Paul, with the view of removing entirely this appearance of absurdity, makes use of an anhypophora, f892 that is, he brings forward by way of objection, in the person of another, what appears at first view to be at variance with the doctrine of a resurrection. For this question is not that of one who inquires doubtingly as to the mode, but of one who argues from impossibility - that is, what is said as to the resurrection is a thing incredible. Hence in his reply he repels such an objection with severity. Let us observe, then, that the persons who are here introduced as speaking, are those who endeavor to disparage, in a way of scoffing, a belief in the resurrection, on the ground of its being a thing that is impossible. 36. Thou fool, that which thou sowest. The Apostle might have replied, that the mode, which is to us incomprehensible, is nevertheless easy with God. Hence, we must not here form our judgment according to our own understanding, but must assign to the stupendous and secret power of God the honor of believing, that it will accomplish what we cannot comprehend. He goes to work, however, in another way. For he shows, that the resurrection is so far from being against nature, that we have every day a clear illustration of it in the course of nature itself - in the growth of the fruits of the earth. For from what but from rottenness spring the fruits that we gather out of the earth? For when the seed has been sown, unless the grains die, there will be no increase. Corruption, then, being the commencement and cause of production, we have in this a sort of picture of the resurrection. Hence it follows, that we are beyond measure spiteful and ungrateful in estimating the power of God, if we take from him what is already manifest before our eyes. 37. Thou sowest not that body that will spring up. This comparison consists of two parts - first, that it is not to be wondered that bodies rise from rottenness, inasmuch as the same thing takes place as to seed; and secondly, that it is not at variance with reason, that our bodies should be restored in another condition, since, from bare grain, God brings forth so many ears of corn, clothed with admirable contrivance, and stored with grains of superior quality. As, however, he might seem to intimate, by speaking in this way, that many bodies will therefore risc out of one, he modifies his discourse in another way, by saying that God forms the body as it pleases him, meaning that in that also there is a difference in respect of quality. He adds, to every seed its own body. By this clause he restricts what he had said respecting another body; for he says that, while the body is different, it is in such a way as to retain, nevertheless, its particular kind. 39. All flesh is not, etc. Here we have another comparison leading to the same conclusion, though there are some that explain it otherwise. For when he says, that under the name of flesh is comprehended the body of a man as well as of a beast, and yet the flesh in those two cases is different, he means by this that the substance indeed is the same, but there is a difference as to quality. The sum is this - that whatever diversity we see in any particular kind is a sort of prelude of the resurrection, because God clearly shows, that it is no difficult thing with him to renew our bodies by changing the present condition of things. f893 41. There is one glory of the sun, and another glory of the moon. Not only is there a difference between heavenly bodies and earthly, but even the heavenly bodies have not all the same glory; for the sun surpasses the moon, and the other stars differ from each other. This dissimilarity, accordingly, appears f894 in the resurrection of the dead. A ntis-take, however, is commonly fallen into in the application; f895 for it is supposed that Paul meant to say, that, after the resurrection, the saints will have different degrees of honor and glory. This, indeed, is perfectly true, and is proved by other declarations of Scripture; but it has nothing to do with Paul's object. For he is not arguing as to what difference of condition there will be among the saints after the resurrection, but in what respect our bodies at present differ from those that we will one day receive. f896 He removes, then, every idea of absurdity, by instituting this comparison: The substance of the sun and moon is the same, but there is a great difference between them in point of dignity and excellence. Is it to be wondered, then, if our body puts on a more excellent quality? f897 "I do not teach that anything will take place at the resurrection but what is already presented before the eyes of all." That such is the meaning of the words is clear from the context. For whence and for what purpose would Paul make such a transition, were he now comparing them with one another in respect of the difference of their condition, while up to this point he has been comparing the present condition of all with their future condition, and immediately proceeds with that comparison? 43. It is sown in corruption. That there may be no doubt remaining, Paul explains himself, by unfolding the difference between their present condition, and that which will be after the resurrection. What connection, then, would there be in his discourse, if he had intended in the first instance f898 to distinguish between the different degrees of future glory among the saints? There can, therefore, be no doubt, that he has been, up to this point, following out one subject. He now returns to the first similitude that he had made use of, but applies it more closely to his design. Or, if you prefer it, keeping up that similitude, he figuratively compares the time of the present life to the seed-time, and the resurrection to the harvest; and he says, that our body is now, indeed, subject to mortality and ignominy, but will then be glorious and incorruptible. He says the same thing in other words in <500321>Philippians 3:21. Christ will change our vile body, that he may make it like to his own glorious body. 44. It, is sown an animal body. As he could not express each particular by enumerating one by one, he sums up all comprehensively in one word, by saying that the body is now animal, f899 but it will then be spiritual. Now that is called animal which is quickened by (anima) the soul: that is spiritual which is quickened by the Spirit f900 Now it is the soul that quickens the body, so as to keep it from being a dead carcase. Hence it takes its title very properly from it. After the resurrection, on the other hand, that quickening influence, which it will receive from the Spirit, will be more excellent. f901 Let us, however, always bear in mind, what we have seen previously - that the substance of the body is the same, f902 and that it is the quality only that is here treated of. Let the present quality of the body be called, for the sake of greater plainness, animation; f903 let the future receive the name of inspiration. For as to the soul's now quickening the body, that is effected through the intervention of many helps; for we stand in need of drink, food, clothing, sleep, and other things of a similar nature. Hence the weakness of animation is clearly manifested. The energy of the Spirit, on the other hand, for quickening, will be much more complete, and, consequently, exempted from necessities of that nature. This is the simple and genuine meaning of the Apostle; that no one may, by philosophizing farther, indulge in airy speculations, as those do, who suppose that the substance of the body will be spiritual, while there is no mention made here of substance, and no change will be made upon it. 45. As it is written, The first Adam was made. Lest it should seem to be some new contrivance as to the animal body, f904 he quotes Scripture, which declares that Adam became a living soul, (<010207>Genesis 2:7) - meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known, that the Hebrew word çpn, (nephesh,) which Moses makes use of, is taken in a variety of senses; but in this passage it is taken to mean either vital motion, or the very essence of life itself. The second of these I rather prefer. I observe that the same thing is affirmed as to beasts - that they were made a living soul, (<010120>Genesis 1:20, 24;) but as the soul of every animal must be judged of according to its kind, there is nothing to hinder that a soul, that is to say, vital motion, may be common to all; and yet at the same time the soul of man may have something peculiar and distinguishing, namely, immortal essence, as the light of intelligence and reason. The last Adam. This expression we do not find anywhere written. f905 Hence the phrase, It is written, must be understood as referring exclusively to the first clause; but after bringing forward this testimony of Scripture, the Apostle now begins in his own person to draw a contrast between Christ and Adam. "Moses relates that Adam was furnished with a living soul Christ, on the other hand, is endowed with a life-giving Spirit. Now it is a much greater thing to be life, or the source of life, than simply to live." f906 It must be observed, however, that Christ did also, like us, become a living soul; but, besides the soul, the Spirit of the Lord was also poured-out upon him, that by his power he might rise again from the dead, and raise up others, This, therefore, must be observed, in order that no one may imagine, (as Apollinaris f907 did of old,) that the Spirit was. in Christ in place of a soul. And independently of this, the interpretation of this passage may be taken from the eighth chapter of the Romans, where the Apostle declares, that the body, indeed, is dead, on account of sin, and we carry in us the elements of death; but that the Spirit of Christ, who raised him up from the dead, dwelleth also in us, and that he is life, to raise up us also one day from the dead. (<450810>Romans 8:10, 11.) From this you see, that we have living souls, inasmuch as we are men, but that we have the life-giving Spirit of Christ poured out upon us by the grace of regeneration. In short, Paul's meaning is, that the condition that we obtain through Christ is greatly superior to the lot of the first man, because a living soul was conferred upon Adam in his own name, and in that of his posterity, but Christ has procured for us the Spirit, who is life. Now as to his calling Christ the last Adam, the reason is this, that as the human race was created in the first man, so it is renewed in Christ. I shall express it again, and more distinctly: All men were created in the first man, because, whatever God designed to give to all, he conferred upon that one man, so that the condition of mankind was settled in his person. He by his fall f908 ruined himself and those that were his, because he drew them all, along with himself, into the same ruin: Christ came to restore our nature from ruin, and raise it up to a better condition than ever. They f909 are then, as it were, two sources, or two roots of the human race. Hence it is not without good reason, that the one is called the first man, and the other the last. This, however, gives no support to those madmen, who make Christ to be one of ourselves, as though there were and always had been only two men, and that this multitude which we behold, were a mere phantom ! A similar comparison occurs in <450512>Romans 5:12. 46. But this is not first, which is spiritual. "It is necessary," says he, "that before we are restored in Christ, we derive our origin from Adam, and resemble him. Let us, therefore, not wonder, if we begin with the living soul, for as being born precedes in order being born again, so living precedes rising again." 47. The first Adam was from the earth. The animal life comes first, because the earthy man is first. f910 The spiritual life will come afterwards, as Christ, the heavenly man, came after Adam. Now the Manichees perverted this passage, with the view of proving that Christ brought a body from heaven into the womb of the Virgin. They mistakingly imagined, however, that Paul speaks here of the substance of the body, while he is discoursing rather as to its condition, or quality. Hence, although the first man had an immortal soul, and that too, not taken from the earth, yet he, nevertheless, savoured of the earth, from which his body had sprung, and on which he had been appointed to live. Christ, on the other hand, brought us from heaven a life-giving Spirit, that he might regenerate us into a better life, and elevated above the earth. f911 In fine, we have it from Adam - that we live in this world, as branches from the root: Christ, on the other hand, is the beginning and author of the heavenly life. But some one will say in reply, Adam is said to be from the earth - Christ from heaven; the nature of the comparison f912 requires this much, that Christ have his body from heaven, as the body of Adam was formed from the earth; or, at least, that the origin of man's soul should be from the earth, but that Christ's soul had come forth from heaven. I answer, that Paul had not contrasted the two departments of the subject with such refinement and minuteness, (for this was not necessary;) but when treating of the nature of Christ and Adam, he made a passing allusion to the creation of Adam, that he had been formed from the earth,, and at the same time, for the purpose of commending Christ's excellence, he states, that he is the Son of God, who came down to us from heaven, and brings with him, therefore, a heavenly nature and influence. This is the simple meaning, while the refinement of the Manichees is a mere calumny. We must, however, reply to another objection still. For Christ, so long as he lived in the world, lived a life similar to ours, and therefore earthly: hence it is not a proper contrast. The solution of this question will serve farther to refute the contrivance f913 of the Manichees. For we know, that the body of Christ was liable to death, and that it was exempted from corruption, not by its essential property, (as they speak,) f914 but solely by the providence of God. Hence Christ was not merely earthy as to the essence of his body, but was also for a time in an earthly condition; for before Christ's power could show itself in conferring the heavenly life, it was necessary that he should die in the weakness of the flesh, (<471304>2 Corinthians 13:4.) Now this heavenly life appeared first in the resurrection, that he might quicken us also. 49. As we have borne. Some have thought, that there is here an exhortation to a pious and holy life, into which Paul was led by way of digression; and on that account they have changed the verb from the future tense into the horta-tive mood. Nay more, in some Greek manuscripts the reading is fore>swmen (let us bear,) f915 but as that does not suit so well in respect of connection, let us adopt in preference what corresponds better with the object in view and the context. f916 Let us observe, in the first place, that this is not an exhortation, but pure doctrine, and that he is not treating here of newness of life, but pursues, without any interruption, the thread of his discourse respecting the resurrection of the flesh. The meaning accordingly will be this: "As the animal nature, which has the precedency in us, is the image of Adam, so we shall be conformed to Christ in the heavenly nature; and this will be the completion of our restoration. For we now begin to bear the image of Christ, and are every day more and more transformed into it; f917 but that image consists in spiritual regeneration. But then it will be fully restored both in body and in soul, and what is now begun will be perfected, and accordingly we will obtain in reality what we as yet only hope for." If, however, any one prefers a different reading, this statement will serve to spur forward the Corinthians; and if there had been a lively meditation of sincere piety and a new life, it might have been the means of kindling up in them at the same time the hope of heavenly glory. 50. Now this I say. This clause intimates, that what follows is explanatory of the foregoing statement. "What I have said as to bearing the image of the heavenly Adam means this - that we must be renewed in respect of our bodies, inasmuch as our bodies, being liable to corruption, cannot inherit God's incorruptible kingdom. Hence there will be no admission for us into the kingdom of Christ, otherwise than by Christ's renewing us after his own image." Flesh and blood, however, we must understand, according to the condition in which they at present are, for our flesh will be a participant in the glory of God, but it will be - as renewed and quickened by the Spirit of Christ. 1 CORINTHIANS 15:51-58 51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 51. Ecce, mysterium vobis dico: Non omnes quidem dormiemus, omnes tamen immutabimur, 52. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. 52. In puncto temporis, in nictu oculi, cum extrema tuba, (canet enim tuba,) et mortui resurgent incorrup-tibiles, et nos immutabimur. 53. For this corruptible must put on incorruption, and this mortal must put on immortality. 53. Oportet enim corruptibile hoc induere immortalitatem. 54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory. 54. Quum autem corruptibile hoc induerit incorruptibilitatem, et mortale hoc induerit immortalita-tem: tunc flet sermo qui scriptus est: (Hosea 13, 14, vel les. 25, 8.) Absorpta est mors in victoriam. 55. O death, where is thy sting? O grave, where is thy victory? 55. Ubi, mors, tuus aculeus? Ubi tua, inferne, victoria? 56. The sting of death/s sin; and the strength of Sin is .the law. 56. Aculeus autem mortis, pecca-tum est: virtus autem peccati, Lex. 57. But thanks be to God, which giveth us the victory, through our Lord Jesus Christ. 57. Sed Deo gratia, qui dedit nobis victoriam per Dominum nostrum Iesum Christum. 58. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labor is not in vain in the Lord. 58. Itaque, fratres mei dilecti, stabiles sitis, immobiles, abundantes in opere Domini semper, hoc cog-nifo, quod labor vester non sit in-anis in Domino. Hitherto he has included two things in his reasoning. In the first place, he shows that there will be a resurrection from the dead: secondly, he shows of what nature it will be. Now, however, he enters more thoroughly into a description of the manner of it. This he calls a mystery, because it had not been as yet so clearly unfolded in any statement of revelation; but he does this to make them more attentive. For that wicked doctrine had derived strength from the circumstance, that they disputed as to this matter carelessly and at their ease; f918 as if it were a matter in which they felt no difficulty. Hence by the term mystery, he admonishes them to learn a matter, which was not only as yet unknown to them, but ought to be reckoned among God's heavenly secrets. 51. We shall not indeed all sleep. Here there is no difference in the Greek manuscripts, but in the Latin versions there are three different readings. The first is, We shall indeed all die, but we shall not all be charged. The second is, We shall indeed all rise again, but we shall not all be changed. f919 The third is, We shall not indeed all sleep, but we shall all be changed. This diversity, I conjecture, had arisen from this - that some readers, who were not the most discerning', dissatisfied with the true reading, ventured to conjecture a reading which was more approved by them. f920 For it appeared to them, at first view, to be absurd to say, that all would not die, while we read elsewhere, that it is appointed unto all men once to die. (<580927>Hebrews 9:27.) Hence they altered the meaning in this way - All will not be changed, though all will rise again, or will die; and the change they interpret to mean - the glory that the sons of God alone will obtain. The true reading, however, may be judged of from the context. Paul's intention is to explain what he had said - that we will be conformed to Christ, because flesh and blood cannot inherit the kingdom of God. A question presented itself, f921 what then will become of those who will be still living at the day of the Lord? His answer is, that although all will not die, yet they will be renewed, that mortality and corruption may be done away. It is to be observed, however, that he speaks exclusively of believers; for although the resurrection of the wicked will also involve change, yet as there is no mention made of them here, we must consider everything that is said, as referring exclusively to the elect. We now see, how well this statement corresponds with the preceding one, for as he had said, that we shall bear the image of Christ, he now declares, that this will take place when we shall be changed, so that mortality may be swallowed up of life, (<470504>2 Corinthians 5:4,) and that this renovation is not inconsistent with the fact, that Christ's advent will find some still alive. We must, however, unravel the difficulty - that it is appointed unto all men once to die; and certainly, it is not difficult to unravel it in this way - that as a change cannot take place without doing away with the previous system, that change is reckoned, with good reason, a kind of death; but, as it is not a separation of the soul from the body, it is not looked upon as an ordinary death. It will then be death, inasmuch as it will be the destruction of corruptible nature: it will not be a sleep, inasmuch as the soul will not quit the body; but there will be a sudden transition from corruptible nature into a blessed immortality. 52. In a moment. This is still of a general nature; that is, it includes all. For in all the change will be sudden and instantaneous, because Christ's advent will be sudden. And to convey the idea of a moment, he afterwards makes use of the phrase twinkling (or jerk) of the eye, for in the Greek manuscripts there is a twofold, reading - rJoph~| (jerk,) or rJiph~| (twinkling.) f922 It matters nothing, however, as to the sense. Paul has selected a movement of the body, that surpasses all others in quickness; for nothing is more rapid than a movement of the eye, though at the same time he has made an allusion to sleep, with which twinkling of the eye is contrasted. f923 With the last trump. Though the repetition of the term might seem to place it beyond a doubt, that the word trumpet is here taken in its proper acceptation, yet I prefer to understand the expression as metaphorical. In <520416>1 Thessalonians 4:16, he connects together the voice of the archangel and the trump of God: As therefore a commander, with the sound of a trumpet, summons his army to battle, so Christ, by his far sounding proclamation, which will be heard throughout the whole world, will summon all the dead. Moses tells us, (<021916>Exodus 19:16,) what loud and terrible sounds were uttered on occasion of the promulgation of the law. Far different will be the commotion then, when not one people merely, but the whole world will be summoned to the tribunal of God. Nor will the living only be convoked, but even the dead will be called forth from their graves. f924 Nay more, a commandment must be given to dry bones and dust that, resuming their former appearance and reunited to the spirit, they come forth straightway as living men into the presence of Christ. The dead shall rise. What he had declared generally as to all, he now explains particularly as to the living and the dead. This distinction, therefore, is simply an exposition of the foregoing statement - that all will not die, but all will be changed. "Those who have already died," says he, "will rise again incorruptible." See what a change there will be upon the dead! "Those," says he, "who will be still alive will themselves also be changed." You see then as to both. f925 You now then perceive how it is, that change will be common to all, but not sleep. f926 When he says, We shall be changed, he includes himself in the number of those, who are to live till the advent of Christ. As it was now the last times, (<620218>1 John 2:18,) that day (<550118>2 Timothy 1:18) was to be looked for by the saints every hour. At the same time, in writing to the Thessalonians, he utters that memorable prediction respecting the scattering f927 that would take place in the Church before Christ's coming. (<530203>2 Thessalonians 2:3.) This, however, does not hinder that he might, by bringing the Corinthians, as it were, into immediate contact with the event, associate himself and them with those who would at that time be alive. 53. For this corruptible must. Mark, how we shall live in the kingdom of God both in body and in soul, while at the same time flesh and blood cannot inherit the kingdom of God - for they shall previously be delivered from corruption. Our nature then, as being now corruptible and mortal, is not admissible into the kingdom of God, but when it shall have put off corruption, and shall have been beautified with in-corruption, it will then make its way into it. This passage, too, distinctly proves, that we shall rise again in that same flesh that we now carry about with us, as the Apostle assigns a new quality to it which will serve as a garment. If he had said, This corruptible must be renewed, the error of those fanatics, who imagine that mankind will be furnished with new bodies, would not have been so plainly or forcibly overthrown. Now, however, when he declares that this corruptible shall be invested with glory, there is no room left for cavil. 54. Then shall be brought to pass the saying. This is not merely an amplification, (ejpexergasi>a,) f928 but a confirmation, too, of the preceding statement. For what was foretold by the Prophets must be fulfilled. Now this prediction will not be fulfilled, until our bodies, laying aside corruption, will put on incorruption. Hence this last result, also, is necessary. To come to pass, is used here in the sense of being fully accomplished, for what Paul quotes is now begun in us, and is daily, too, receiving further accomplishment; but it will not have its complete fulfillment until the last day. It does not, however, appear quite manifest, from what passage he has taken this quotation, for many statements occur in the Prophets to this effect. Only the probability is, that the first clause is taken either from <232508>Isaiah 25:8, where it is said that death will be for ever destroyed by the Lord, f929 or, (as almost all are rather inclined to think,) from <281314>Hosea 13:14, where the Prophet, bewailing the obstinate wickedness of Israel, complains that he was like an untimely child, that struggles against the efforts of his mother in travail, that he may not come forth from the womb, and from this he concludes, that it was owing entirely to himself, that he was not delivered from death. I will ransom them, says he, from the power of the grave: I will rescue them from death. It matters not, whether you read these words in the future of the indicative, or in the subjunctive f930 for in either way the meaning amounts to this - that God was prepared to confer upon them salvation, if they would have allowed the favor to be conferred upon them, and that, therefore, if they perished, it was their own fault. He afterwards adds, I will be thy destruction, O death! thy ruin, O grave! In these words God intimates, that he accomplishes the salvation of his people f931 only when death and the grave are reduced to nothing. For no one will deny, that in that passage there is a description of completed salvation. As, therefore, we do not see such a destruction of death, it follows, that we do not yet enjoy that complete salvation, which God promises to his people, and that, consequently, it is delayed until that day. Then, accordingly, will death be swallowed up, that is, it will be reduced to nothing, f932 that we may have manifestly, in every particular, and in every respect, (as they say,) a complete victory over it. f933 As to the second clause, in which he triumphs over death and the grave, it is not certain whether he speaks of himself, or whether he meant there also to quote the words of the Prophet. For where we render it, "I will be thy destruction, O death ! - thy ruin, O grave !" the Greeks have translated it, "Where, O death, is thy suit? f934 where, O grave, thy sting?" Now although this mistake of the Greeks is excusable from the near resemblance of the words, f935 yet if any one will attentively examine the context, he will see that they have gone quite away from the Prophet's intention. The true meaning, then, will be this - that the Lord will put an end to death, and destroy the grave. It is possible, however, that, as the Greek translation was in common use, Paul alluded to it, and in that there is nothing inconsistent, though he has not quoted literally, for instead of victory he has used the term action, or law-suit. f936 I am certainly of opinion, that the Apostle did not deliberately intend to call in the Prophet as a witness, with the view of making a wrong.use of his authority, but simply accommodated, in passing, to his own use a sentiment that had come into common use, as being, independently of this, of a pious nature. f937A The main thing is this - that Paul, by an exclamation of a spirited nature, designed to rouse up the minds of the Corinthians, and lead them on, as it were, to a near view of the resurrection. Now, although we do not as yet behold the victory with our eyes, and the day of triumph has not yet arrived, (nay more, the dangers of war must every day be encountered,) yet the assurance of faith, as we shall have occasion to observe ere long, is not at all thereby diminished. 56. The sting of death is sin. In other words, "Death has no dart with which to wound us except sin, since death proceeds from the anger of God. Now it is only with our sins that God is angry. Take away sin, therefore, and death will no more be able to harm us." This agrees with what he said in <450623>Romans 6:23, that the wages of sin is death. Here, however, he makes use of another metaphor, for he compared sin to a sting, with which alone death is armed for inflicting upon us a deadly wound. Let that be taken away, and death is disarmed, so as to be no longer hurtful. Now with what view Paul says this, will be explained by him ere long. The strength of sin is the law. It is the law of God that imparts to that sting its deadly power, because it does not merely discover our guilt, but even increases it. A clearer exposition of this statement may be found in <450709>Romans 7:9, where Paul teaches us that we are alive, so long as we are without the law, because in our own opinion it is well with us, and we do not feel our own misery, until the law summons us to the judgment of God, and wounds our conscience with an apprehension of eternal death. Farther, he teaches us that sin has been in a manner lulled asleep, but is kindled up by the law, so as to rage furiously. Meanwhile, however, he vindicates the law from calumnies, on the ground that it is holy, and good, and just, and is not of itself the parent of sin or the cause of death. Hence he concludes, that whatever there is of evil is to be reckoned to our own account, inasmuch as it manifestly proceeds from the depravity of our nature. Hence the law is but the occasion of injury. The true cause of ruin is in ourselves. Hence he speaks of the law here as the strength or power of sin, because it executes upon us the judgment of God. In the mean time he does not deny, that sin inflicts death even upon those that know not the law; but he speaks in this manner, because it exercises its tyranny upon them with less violence. For the law came that sin might abound, (<450520>Romans 5:20,) or that it might become beyond measure sinful. (<450713>Romans 7:13.) 57. But thanks be to God. From this it appears, why it it was that he made mention both of sin and of the law, when treating of death. Death has no sting with which to wound except sin, and the law imparts to this sting a deadly power. But Christ has conquered sin, and by conquering it has procured victory for us, and has redeemed us from the curse of the law. (<480313>Galatians 3:13.) Hence it follows, that we are no longer lying under the power of death. Hence, although we have not as yet a full discovery of those benefits, yet we may already with confidence glory in them, because it is necessary that what has been accomplished in the Head should be accomplished, also, in the members. We may, therefore, triumph over death as subdued, because Christ's victory is ours. When, therefore, he says, that victory has been given to us, you are to understand by this in the first place, that it is inasmuch as Christ has in his own person abolished sin, has satisfied the law, has endured the curse, has appeased :the anger of God, and has procured life; and farther, because he has already begun to make us partakers of all those benefits. For though we still carry about with us the remains of sin, it, nevertheless, does not reign in us: though it still stings us, it does not do so fatally, because its edge is blunted, so that it does not penetrate into the vitals of the soul. Though the law still threatens, yet there is presented to us on the other hand, the liberty that was procured for us by Christ, which is an antidote to its terrors. Though the remains of sin still dwell in us, yet the Spirit who raised up Christ from the dead is life, because of righteousness. (<450810>Romans 8:10.) Now follows the conclusion. 58. Wherefore, my brethren. Having satisfied himself that he had sufficiently proved the doctrine of the resurrection, he now closes his discussion with an exhortation; and this has much more force, than if he had made use of a simple conclusion with an affirmation. Since your labor, says he, is not in vain in the Lord, be steadfast, and abound in good works. Now he says that their labor is not in vain, for this reason, that there is a reward laid up for them with God. This is that exclusive hope which, in the first instance, encourages believers, and afterwards sustains them, so that they do not stop short in the race. Hence he exhorts them to remain steadfast, because they rest on a firm foundation, as they know that a better life is prepared for them in heaven. He adds - abounding in the work of the Lord; for the hope of a resurrection makes us not be weary in well:doing, as he teaches in <510110>Colossians 1:10. For amidst so many occasions of offense as constantly present themselves to us, who is there that would not despond, or turn aside from the way, were it not that, by thinking of a better life he is by this means kept in the fear of God? Now, on the other hand, he intimates, that if the hope of a resurrection is taken away, then, the foundation (as it were) being rooted up, the whole structure of piety falls to the ground. f937 Unquestionably, if the hope of reward is taken away and extinguished, alacrity in running will not merely grow cold, but will be altogether destroyed. CHAPTER 16 1 CORINTHIANS 16:1-7 1. Now concerning the collection for the saints, as I have given order to the Churches of Galatia, even so do ye. 1. Caeterum de collecta quae fit in sanctos, quemadmodum ordinavi Ecclesiis Galatiae, ita et vos facite. 2. Upon the first day of the week let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. 2. In una sabbatorum unusquisque vestrum apud se seponat, thesaurizans quod successerit, ne, quum venero, tunc collectae fiant. f938A 3. And when I come, whomsoever ye shall approve by your letters, them will I send to bring your liberality unto Jerusalem. 3. Ubi autem affuero, quos probaveritis per epistolas, eos mittam, ut perferant beneficentiam vestram in Ierusalem. 4. And if it be meet that I go also, they shall go with me. 4. Quodsi fuerit operae pretium me quoque proficisci, mecum proficiscentur. 5. Now I will come unto you, when I shall pass through Macedonia; for I do pass through Macedonia. 5. Veniam autem ad vos, quum Macedoniam transiero: Macedoniam enim pertransiturus sum. 6. And it may be that I will abide, yea, and winter with you, that ye may bring me on my journey whithersoever I go. 6. Apud vos autem forte permanebo, aut etiam hibernabo, ut vos me deducatis quocunque proficiscar. 7. For I will not see you now by the way; but I trust to tarry a while with you, if the Lord permit, 7. Nolo enim vos nunc in transcursu videre: sed spero me ad aliquod tempus mansurum apud vos, si Dominus permiserit. 1. But concerning the collection. Luke relates (<441128>Acts 11:28) that the prediction of Agabus, foretelling that there would be a famine under Claudius Caesar, gave occasion for alms being collected by the saints, with the view of affording help to the brethren in Jerusalem. For though the Prophet had foretold, that this calamity would be generally prevalent almost throughout the world, yet as they were more heavily oppressed with penury at Jerusalem, and as all the Gentile Churches were bound, if they would not be held guilty of very great ingratitude, to afford aid to that place from which they had received the gospel, every one, consequently, forgetful of self, resolved to afford relief to Jerusalem. That the pressure of want was felt heavily at Jerusalem, appears from the Epistle to the Galatians, (<480210>Galatians 2:10,) where Paul relates, that he had been charged by the Apostles to stir up the Gentiles to afford help. f938 Now the Apostles would never have given such a charge, had they not been constrained by necessity. Farther, this passage is an evidence of the truth of what Paul states there also - that he had been careful to exhort the Gentiles to afford help in such a case of necessity. Now, however, he prescribes the method of relief; and that the Corinthians may accede to it the more readily, he mentions that he had already prescribed it to the Churches of Galatia; for they would necessarily be the more influenced by example, as we are wont to feel a natural backwardness to anything that is not ordinarily practiced. Now follows the method - by which he designed to cut off all hinderances and impediments. 2. On one of the Sabbaths. The end is this - that they may have their alms ready in time. He therefore exhorts them not to wait till he came, as anything that is done suddenly, and in a bustle, is not done well, but to contribute on the Sabbath what might seem good, and according as every one's ability might enable - that is, on the day on which they held their sacred assemblies. The clause rendered on one of the Sabbaths, (kata< mi>an sabba>twn,) Chrysostom explains to mean - the first Sabbath. In this I do not agree with him; for Paul means rather that they should contribute, one on one Sabbath and another on another; or even each of them every Sabbath, if they chose. For he has an eye, first of all, to convenience, and farther, that the sacred assembly, in which the communion of saints is celebrated, might be an additional spur to them. Nor am I more inclined to admit the view taken by Chrysostom - that the term Sabbath is employed here to mean the Lord's day, (<660110>Revelation 1:10,) for the probability is, that the Apostles, at the beginning, retained the day that was already in use, but that afterwards, constrained by the superstition of the Jews, they set aside that day, and substituted another. Now the Lord's day was made choice of, chiefly because our Lord's resurrection put an end to the shadows of the law. Hence the day itself puts us in mind of our Christian liberty. We may, however, very readily infer from this passage, that believers have always had a certain day of rest from labor - not as if the worship of God consisted in idleness, but because it is of importance for the common harmony, that a certain day should be appointed for holding sacred assemblies, as they cannot be held every day. For as to Paul's forbidding elsewhere (<480410>Galatians 4:10) that any distinction should be made between one day and another, that must be understood to be with a view to religion, f939 and not with a view to polity or external order. f940 Treasuring up. I have preferred to retain the Greek participle, as it appeared to me to be more emphatic. f941 For although qhsanri>zein means to lay up, yet in my opinion, he designed to admonish the Corinthians, that whatever they might contribute for the saints would be their best and safest treasure. For if a heathen poet could say - "What riches you give away, those alone you shall always have, f942 how much more ought that consideration to have influence among us, who are not dependent on the gratitude of men, but have God to look to, who makes himself a debtor in the room of the poor man, to restore to us one day, with large interest, whatever we give away? (<201917>Proverbs 19:17.) Hence this statement of Paul corresponds with that saying of Christ - Lay up for yourselves treasure in heaven, where it will not be exposed either to thieves, or to moths. (<400620>Matthew 6:20.) According as he has prospered. Instead of this the old translation has rendered it, What may seem good to him, misled, no doubt, by the resemblance between the word made use of, and another. f943 Erasmus renders it, What will be convenient. f944 Neither the one nor the other pleased me, for this reason - that the proper signification of the word brings out a meaning that is much more suitable; for it means - to go on prosperously. Hence he calls every one to consider his ability - "Let every one, according as God hath blessed him, lay out upon the poor from his increase." 3. And when I come. As we are cheerful in giving, when we know for certain, that what we give is well laid out, he points out to the Corinthians a method, by which they may be assured of a good and faithful administration - by selecting approved persons, to whom they may intrust the matter. Nay more, he offers his own services, if desired, which is an evidence that he has the matter at heart. 5. When I shall pass through Macedonia. The common opinion is, that this espisle was sent from Philippi. Persons coming thence to Corinth by land, required to pass through Macedonia; for that colony is situated in the farthest extremity, towards the Emathian mountains. Paul, it is true, might, instead of going by land, have gone thither by sea, but he was desirous to visit the Macedonian Churches, that he might confirm them in passing. So much for the common opinion. To me, however, it appears more probable, that the epistle was written at Ephesus; for he says a little afterwards, that he will remain there until Pentecost, (<461608>1 Corinthians 16:8) f945; and he salutes the Corinthians, not in the name of the Philippians, but of the Asiatics. (<461619>1 Corinthians 16:19.) f946 Besides, in the second epistle he explicitly states, that, after he had sent away this epistle, he passed over into Macedonia. (<470213>2 Corinthians 2:13.) Now after passing through Macedonia, he would be at a distance from Ephesus, and in the neighborhood of Achaia. Hence I have no doubt that he was at Ephesus at that time: thence he could sail by a straight course to Achaia. For visiting Macedonia, a long circuit was needed, and a more disagreeable route. Accordingly he lets them know that he will not come to them by a direct course, as he required to go through Macedonia. To the Corinthians, however, he promises something farther - that he would make a longer stay with them. By this he shows his affection towards them. For what reason had he for delay, except that he was concerned as to their welfare? On the other hand, he lets them know how fully assured he is of their affection towards him in return, by taking it, as it were, for granted that he would be conducted forward by them in the way of kindness; for he says this from confidence in their friendship. f947 After saying everything, however, he subjoins this limitation - if the Lord permit. With this reservation, saints ought to follow up all their plans and deliberations; for it is an instance of great rashness to undertake and determine many things for the future, while we have not even a moment in our power. The main thing indeed is, that, in the inward affection of the mind, we submit to God and his providence, whatever we resolve upon; f948 but at the same time, it is becoming that we should accustom ourselves to such forms of expression, that whenever we have to do with what is future we may make everything depend on the divine will. f949 1 CORINTHIANS 16:8-12 8. But I will tarry at Ephesus until Pentecost. 8. Commorabor autem Ephesi usque ad Pentecosten. 9. For a great door and effectual is opened unto me, and there are many adversaries. 9. Nam ostium milli aperture eat magnum et efficax, et f950 adversarii multi. 10. Now if Timotheus come, see that he may be with you without fear: for he worketh the work of the Lord, as I also do. 10. Quodsi venerit Timotheus, videte, ut absque metu sit apud vos: opus enim Domini operatur, quem-admodum et ego. 11. Let no man therefore despise him; but conduct him forth in peace, that he may come unto me: for I look for him with the brethren. 11. Ne quis igitur eum spernat: sed prosequamini eum cum pace, f951 ut veniat ad me: exspecto enim eum cum fratribus. 12. As touching our brother Apollos, I greatly desired him to come unto you with the brethren: but his will was not at all to come at this time; but he will come when he shall have convenient time. 12. Porro de Apollo fratre, mul-tum hortatus sum illum, ut veniret ad vos cum fratribus, at omnino non fuit voluntas nunc eundi: veniet autem, quam opportunitatem nactus erit. 8. I will remain. From this statement I have argued above, that this epistle was sent from Ephesus, rather than from Philippi. For the probability is, that the Apostle speaks of the place in which he was at the time, and not of a place, in going to which he would require to make a long circuit; and farther, in passing through Macedonia, f952 it would have been necessary to leave Corinth when already in the neighborhood of it, and cross the sea in order to reach Ephesus. He accordingly tells them beforehand that he will remain at Ephesus until Pentecost, adding the reason - in order that they may wait for him the more patiently. Erasmus has preferred to render it - until the fiftieth day, influenced by frivolous conjectures rather than by any solid argument. He objects, that there was as yet no day of Pentecost appointed among Christians, as it is now celebrated; and this I grant. He says, that it ought not to be understood as referring to the Jewish solemnity, because in various instances he annuls and condemns the superstitious observance of days. (<480410>Galatians 4:10; <451405>Romans 14:5; <510216>Colossians 2:16, 17.) I do not concede to him, however, that Paul celebrated that day at Ephesus from being influenced by a superstitious regard to the day, but because there would be a larger assembly at that time, and tie hoped that, in that way, an opportunity would be presented to him of propagating the gospel. Thus, when he was hastening forward to Jerusalem, he assigned as the reason of his haste, that he might arrive there at Pentecost, (<442016>Acts 20:16;) but while others presented themselves there for the purpose of sacrificing according to the ritual of the law, he himself had another object in view - that his ministry might be the more useful in proportion to the largeness of the attendance. It were, however, an excessively poor meaning to understand Paul here as simply specifying fifty days. Besides, when he expressly says thn (the Pentecost,) he cannot but be understood as speaking of a particular day. As to this festival, see <032316>Leviticus 23:16. 9. For a great and effectual door is opened to me. He assigns two reasons for remaining for a longer time at Ephesus - lst, Because an opportunity is afforded him there of furthering the gospel; and 2dly, Because, in consequence of the great number of adversaries that were there, his presence was particularly required. "I shall do much good by prolonging my stay here for a little while, and were I absent, Satan would do much injury." In the first clause, he makes use of a metaphor that is quite in common use, when he employs the term door as meaning an opportunity. For the Lord opened up a way for him for the furtherance of the gospel. He calls this a great door, because he could gain many. He calls it effectual, inasmuch as the Lord blessed his labor, and rendered his doctrine effectual by the power of His Spirit. We see, then, how this holy man f953 sought everywhere Christ's glory, and did not select a place with a view to his own convenience or his own pleasure; but simply looked to this - where he might do most good, and serve his Lord with most abundant fruit; and in addition to this, he did not merely not shrink back from hardships, but presented himself, of his own accord, where he saw that he would have to contend more keenly, and with greater difficulty. For the reason why he remained f954 was, that many adversaries were at hand; and the better equipped he was for enduring their assault, he required to be so much the better prepared, and the more resolute. 10. But if Timothy come. He speaks as if he were not as yet certain as to his coming. Now he charges them as to Timothy, so that he may be with them in safety - not as though he were in danger of his life among them, but because he would have enemies of Christ f955 to oppose him. He wishes, therefore, that they should carefully take heed that no injury be done to him. He adds the reason - for he worketh the work of the Lord. Hence we infer, that the Church of Christ ought to be concerned for the preservation of the lives of ministers. And assuredly, it is reasonable, that, in proportion as an individual is endowed with superior gifts for the edification of believers, and applies himself to it the more strenuously, his life ought to be so. much dearer to us. The clause - as I also do, is made use of, either to express his excellence, or simply to point out the similarity as to office, inasmuch as both labored in the word. 11. Let no man, therefore, despise him. Here we have a second charge, that they may not despise him - perhaps because he was as yet of a youthful age, which usually draws forth less respect. He wishes them, therefore, to take care, that there be no hinderance in the way of this faithful minister of Christ being held in due esteem - unless, perhaps, it be that Paul reckoned this very thing to be an evidence of contempt, if they were not concerned, as it became them to be, in reference to his life. This injunction, however, appears to include something farther, that they should not undervalue Timothy, from ignorance of his worth. In the third place, he charges them to conduct him forward in peace, or, in other words, safe from all harm, for peace here means safety. 12. As to our brother Apollos. He had succeeded Paul in the work of building up the Corinthians; and hence he has in previous passages ascribed to him the office of watering. (<460306>1 Corinthians 3:6, and <441901>Acts 19:1.) He now states a reason why he does not come with the others, and he states the reason of this, in order that the Corinthians may not suspect that he had been hindered by him. For the better he was known by them, they were so much the more favourably disposed towards him, and they would be the more ready to conjecture, that matters had been designedly contrived, that he should not go to them, in consequence of offense having been taken. f956 They might, at least, be prepared to inquire among themselves: "Why has he sent these persons to us rather than Apollos?" He answers, that it was not owing to him, inasmuch as he entreated him; but he promises that he will come as soon as he has opportunity. 1 CORINTHIANS 16:13-24 13. Watch ye, stand fast in the faith, quit you like men, be strong. 13. Vigilate, state in fide, viriliter agite, robusti estote. 14. Let all your things be done with charity. 14. Omnia vestra in caritate fiant. 15. I beseech you, brethren, (ye know the house of Stephanas, that it is the first-fruits of Achaia, and that they have addicted themselves to the ministry of the saints,) 15. Hortor autem vos, fratres, nostis domum Stephanae, primitias esse Achaiae, atque ut se in minis-terium sanctorum ordinaverint: 16. That ye submit yourselves unto such, and to every one that helpeth with us, and laboureth. 16. Ut etiam subiecti sitis tall-bus, et omnibus qui cooperantur et laborant. 17. I am glad of the coming of Stephanas and Fortunatus and Achaicus: for that which was lacking on our part they have supplied. 17. Gaudeo autem de praesentia Stephanie, et Fortunati, et Achaici: quia quod deerat a vobis, ipsi suppleverunt. 18. For they have refreshed my spirit and yours: therefore acknowledge ye them that are such. 18. Refocillarunt enim spiritum meum et vestrum: agnoscite ergo tales. 19. The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord, with the church that is in their house. 19. Salutant vos Ecclesiae Aside: salutant vos multum in Domino Aquila et Priscilla cum domestica eorum Ecclesia. 20. All the brethren greet you. Greet ye one another with an holy kiss. 20. Salutant vos fratres omnes: salutate vos invicem in osculo sancto. 21. The salutation of ,me Paul with mine own hand. 21. Salutatio mea manu Pauli. 22. If any man love not the Lord Jesus Christ, let him be Anathema Maranatha. 22. Si quis non amat Dominum Iesum Christum, sit anathema maranatha. 23. The grace of our Lord Jesus Christ be with you. 23. Gratia Domini Iesu Christi sit vobiscum. 24. My love be with you all in Christ Jesus. Amen. 24. Dilectio mea cum vobis omnibus in Christo Iesu. Amen. The first epistle to the Corinthians was written from Philippi by Stephanas, and Fortunatus, and Achaicus, and Timotheus. Ad Corinthios prior missa fuit e Philippis per Stephanam, et Fortunatum, et Andronicum, et Timotheum. f957 13. Watch ye. A short exhortation, but of great weight. He exhorts them to watch, in order that Satan may not oppress them, finding them off their guard. For as the warfare is incessant, the watching requires to be incessant too. Now watchfulness of spirit is this - when, free and disentangled from earthly cares, we meditate on the things of God. For as the body is weighed down by surfeiting and drunkenness, (<422134>Luke 21:34,) so as to be fit for nothing, so the cares and lusts of the world, idleness or carelessness, are like a spiritual surfeiting that overpowers the mind. f958 The second thing is that they persevere in the faith, or that they hold fast the faith, so as to stand firm; because that is the foundation on which we rest. It is certain, however, that he points out the means of perseverance - by resting upon God with a firm faith. In the third exhortation, which is much of the same nature, he stirs them up to manly fortitude. And, as we are naturally weak, he exhorts them fo