1 Corinthians chapter 15
15:1 The only doctrinal error to which the apostle addresses himself in this epistle is contained in this chapter.
What were the historical factors behind this problem? Probably the best view understands this question in light
of Acts 17:32. The tenets of Greek Platonic philosophy had generally pervaded the Hellenistic world. Generally,
the material universe was considered unsuited to a spiritual existence. The Gnostics, for example, even went as
far as to suggest that the body was intrinsically evil. This kind of skepticism formed the background for both
chapter 15 and Colossians 2:8-23. See also 2 Timothy 2:17, 18.
15:2 Vain, occurring six times in this chapter, translates three Greek words with different nuances. (1) Eikei: Not
retaining the gospel will show the Corinthians to have "believed in vain" (verse 2), that is, "without effect." A
temporary faith makes no appreciable difference in one's life because the gospel fails to take effect. (2) Kenos:
Divine grace granted Paul "was not in vain" (verse 10), that is, "without success," for he "labored more
abundantly" than the other apostles. If Christ had not been resurrected, apostolic preaching was vain (verse
14), or "without truth." Believers' faith is also vain (verse 14), that is, "without basis." But since believers will
someday be resurrected, Christian "labor is not in vain" (verse 58), that is, "for nothing." (3) Mataios: If Christ
was not really raised from the dead, believers' "faith is vain" (verse 17), or "useless." Thus, "Ye are yet in your
sins."
15:3, 4 Four vital truths are asserted here, introduced by that Christ died for our sins. This is a substitutionary
and propitiatary sacrifice (Romans 3:23-26). He was buried: This evidences the reality and totality of his death.
He rose again: The perfect tense stresses abiding results--He was raised in the past and remains alive now.
According to the scriptures: The facts of the gospel are not only important historically, but prophetically as well.
They occurred as had been predicted (Psalms 16:10; John 20:9; Acts 26:23).
15:5-7 Five hundred brethren: It is not certain when this last event occurred. The likely possibility is shown in
Matthew 28:16-20. Since Jesus had previously announced this meeting (Matthew 26:32; 28:10, 16) it is unlikely
that anyone would have intentionally missed it. This James is probably the Lord's brother (Matthew 13:55). He
was mentioned earlier as an unbeliever (John 7:5) and later with the assembly of believers (Acts 1:14).
Subsequently, he was a leader in the Jerusalem church (Acts 12:17; 15:13; 21:18). One wonders if this was not
the turning point of his life.
15:12 No resurrection: Paul has established first of all that resurrection in an essential fact of the gospel. He now
mentions some logical consequences of denying the resurrection of believers.Dear Ladies and Gentlemen:
15:13-19 The first consequence of denying the resurrection of believers is that Christ would still be in the grave.
Not only that, but our preaching is vain, that is, "without basis." And not only so, but we are found false witnesses
of God (false witnesses against God). Further, ye are yet in your sins: Since the resurrection of Christ is
essential to our justification (Romans 4:25), then the denial of it undermines the forgiveness of sins. Not only
that, but they also which are fallen asleep in Christ are perished. If our hope in Christ does not take us beyond
this present life, then we are of all men most miserable.
15:20 First fruits (Leviticus 23:9-14): The "first fruits" in Israel always anticipated a harvest.
15:23-26 Order (lit., "group"): Afterward they that are Christ's at his coming: When Christ comes for the church
at the Rapture, believers will also experience resurrection (1 Thessalonians 3:13; 4:14-18).
15:27, 28 Then shall the Son also himself be subject unto him: This is a difficult expression and has often been
misunderstood to suggest that the apostle subordinated the Son to the Father. However, two facts must be
accounted for here. First, when Paul says that the Son is subject to the Father, he is not speaking of the Son in
terms of His essence, but in terms of His function, or ministry, as the incarnate Son. Second, the thrust of Paul's
statement is best understood dispensationally. At this present time the administration of the messianic kingdom
is given to the Son (Matthew 28:18). However, at the conclusion of the messianic kingdom, this function will be
returned to the Father that God may be all in all.
15:29 Baptized for the dead: The practice of vicarious baptism appeared as early as the second century. Some
suppose that this custom had already been introduced at Corinth. It is extremely doubtful that the apostle would
have made reference to this heretical practice without in the same breath condemning it. The expression
probably refers rather to young converts who took the place of the older brethren in the church who had died,
so that it would be properly rendered "baptized in the place of." The Greek preposition huper admits this sense
(2 Corinthians 5:15; Philemon 13).
15:31 I die daily: This does not teach that Paul mortified the flesh every day. The context tells us that he, in
effect, faced wild beasts every day. Paul's life was in such constant jeopardy that he never knew when he might
be called on to give his life for the gospel.
15:43, 45 The last Adam: The expression last Adam was coined by the apostle Paul as a reference to Christ
(Romans 5:14). The contrast here is not so much between the soul and the spirit as it is between "living" and
"life-giving." The principle of life is common with all men. The second Adam offers infinitely more than that (John
5:26).
15:52 At the last trump: This is not the last trumpet of Revelation 11:15, but the last trumpet of 1 Thessalonians
4:16. It is so designated because it signals the end of the present age. Two groups are distinguished. The dead
shall be raised incorruptible, and we shall be changed: The term dead refers to those who have died in Christ.
The term we refers to those who are still living at the time of the Rapture.
1 Corinthians chapter 16
16:1 Now concerning (Gr. Peri de) is the common formula used in this epistle to introduce matters about which
the Corinthians had questioned the apostle. (see the note on 7:1.) In this case it had to do with the collection for
the saints. The believers at Corinth were aware that the apostle was gathering funds for the Jerusalem church,
and apparently they had written to inquire how they could participate in this collection.
16:5 Now I will come unto you, when I shall pass through Macedonia: Paul here changes his original itinerary and
subsequently came under the charge of being fickle (cf. 2 Cor 1:15-17).
16:9 Many adversaries: The apostle seems to have in mind his pending trip through Macedonia and is
accounting for why he is staying a little longer in Ephesus (cf. 15:32; Acts 19:1-4).
16:10 Timothy come (cf Acts 19:22): At this time Timothy was traveling through Macedonia, and the apostle
anticipated that he would be reaching Corinth eventually (cf. 4:17). Without fear: The apostle hoped that the
Corinthians would not intimidate Timothy, since he was apparently a somewhat timid individual (cf. 1 Tim. 4:12; 5:
21-23; 2 Tim 1:6-8; 2:1, 3, 15; 4:1,2).
16:19 Aquila and Priscilla: Paul first met this couple in Corinth After they were exiled from Rome (Acts 18:2) they
moved to Ephesus (cf. also Rom.16:3-5).
16:20-24. Greet ye one another with a holy kiss (cf. Rom. 16:16; 2 Cor. 13:12; 1 Thess 5:26; 1 Pet. 5:14): In the
custom of the day, this was an expression of mutual affection and friendship. Anathema means “devoted to
destruction” (cf. 12:3; Rom 9:3; Gal. 1:8,9). Maranatha: Properly, two words in the Aramaic. It expresses one of
two possible ideas. It may be taken in the sense of “our Lord is come,” signifying the Incarnation. Or it may mean
“our Lord cometh,” signifying the Second Coming. The latter seems to be in view here. It is much like John’s
concluding remarks in Revelation: “Even so, come, Lord Jesus” (Rev. 22:20).