1 Coríntios 15

R.C.H. Lenski · Citado em PreceptAustin

1 Coríntios 15

Lenski: “Victory” connotes enemies and battle, but it is not for us, for we should never win. This stupendous victory is being given to us. The last phrase (through our Lord Jesus Christ) therefore names the Victor, names him as the medium through whom the victory gift becomes ours. (Commentary) Ray

1 Coríntios 15

Lenski adds a good word that "to preach is not to argue, reason, dispute, or convince by intellectual proof, against all of which a keen intellect may bring counterargument. We simply state in public or testify to all men the truth which God bids us state. No argument can assail the truth presented in this announcement or testimony. Men either believe the truth, as all sane men should, or refuse to believe it, as only fools venture to do” Kerusso in 1-2 Corinthians - 1 Co. 1:23; 1 Co. 9:27; 1 Co. 15:11; 1 Co. 15:12; 2 Co. 1:19; 2 Co. 4:5; 2 Co. 11:4; Gal. 2:2; Gal. 5:11; Phil. 1:15; Col. 1:23; 1 Thess. 2:9; 1 Tim. 3:16; 2 Tim. 4:2; 1 Pet. 3:19; Rev. 5:2 1 Corinthians 15:12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? (NASB 1995 - Lockman) if 1Co 15:4 how 1Cor 15:15: 1Co 15:13-19 Ac 26:8 2Th 2:17 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passage: Acts 17:18+ And also some of the Epicurean and Stoic philosophers were conversing with him. Some were saying, “What would this idle babbler wish to say?” Others, “He seems to be a proclaimer of strange deities,”–because he was preaching Jesus and the resurrection. Acts 17:32+ Now when they heard of the resurrection of the dead, some began to sneer, but others said, “We shall hear you again concerning this (THE RESURRECTION OF THE DEAD -- SOME BELIEVED - see Acts 17:33-34+).” Acts 26:8+ “Why is it considered incredible among you people if God does raise the dead? 1 Corinthians 1:23+ but we (present tense - continually) preach (kerusso - herald, proclaim) Christ crucified, to Jews a stumbling block and to Gentiles foolishness, Hebrews 11:19+ He (ABRAHAM) considered that God is able to raise people even from the dead, from which he also received him (ISAAC) back as a type. (See also Why did God command Abraham to sacrifice Isaac? | GotQuestions.org) THE DEADLY HERESY CLAIMING "NO RESURRECTION" The question Paul asks in this verse explains what prompted him to write this chapter on the resurrection. Paul now proceeds in 1 Cor 15:12-19 to show the logical consequences that would follow if Christ truly had not been raised from the dead. He will clearly demonstrate that such heresy undermines the entire foundation of the Gospel. Hunter & McShane - Paul now proceeds to demonstrate the awful alternative if this false doctrine was true. The grim catalogue outlines how this teaching undermines the foundations of the gospel. Step by step he shows the futility of such a position, the slander on the character of God, the loss of present assurance and future hope, and the ultimate despair it produces. In some way they failed to see that to deny the resurrection of the body was to deny the resurrection of Christ, and if the latter were true the whole gospel was destroyed. This section reveals the pivotal position in christian doctrine that the resurrection of Christ holds in fact and preaching. As a true teacher he not only declares the truth of the gospel (vv. 1-11), but shows also the devastating results that would inevitably flow from the acceptance of such erroneous doctrine (vv. 12-19). Let it be noted that in v. 12 Paul argues from the standpoint of the gospel, "if Christ be preached that he rose from the dead", whereas in v. 13 he is arguing from the standpoint of the error taught, "if there be no resurrection of the dead". He does this for two reasons: firstly, v. 12 states the implication of the teaching of vv. 1-11, viz. that Christ is preached as raised from the dead, and it is, therefore, illogical to hold that there is no such thing as the resurrection of the dead; secondly, in v. 13 the conclusion he reaches is that if this doctrine be true, Christ is not risen; that enables him to advance the grim results that must follow. His reasoning, then, is as follows: if Christ has risen, it must be admitted that others can be raised (v. 12); the denial that others will rise involves denial that Christ is risen (v. 13). He now indicates seven things that would be true if Christ was not alive..(What the Bible teaches – 1 and 2 Corinthians) James Smith - THE SIGNIFICANCE OF CHRIST'S RESURRECTION. 1 Corinthians 15:12-23 Here the apostle reasons on this great truth from two different standpoints—1. The negative. "If Christ be not risen"—then what? 2. The positive. "But now is Christ risen,"—then what? As if one should say: "If the sun should not rise again, then what would happen?" But now the sun is risen and becomes self-evident. Ralph Earle - After the introductory section on the resurrection of Christ (1 Cor 15:1-11), Paul deals in this chapter with two basic matters: (1) The fact of the resurrection (1 Cor 15:12-34), and (2) The nature of the resurrection (1 Cor 15:35-58). These are the two main divisions of this chapter. Now if (first class condition assumed true that) Christ is (present tense - continually) preached (kerusso - heralded like a public crier, proclaimed), that He has been raised (egeiro) from the dead - This statement is a "recap" of the Gospel in summary form. Paul just stated in 1 Cor 15:11 that the Corinthians believed the Gospel which had as one of the basic truths the fact that Christ was raised from the dead on the third day after His crucifixion. As he goes on to say it was not they they denied Jesus' resurrection, but more likely that they denied the resurrection of believers. NOTE - Paul repeatedly (6 times) uses "IF" in his rhetorical argument for the resurrection - 1 Cor 15:12, 13, 14, 16, 17, 19. Jack Arnold notes that "What Paul will do in 1 Corinthians 15:12-19 is show the logical consequences of denying the resurrection of Jesus Christ. The “what if?” question is not just a twentieth century problem; it was also a first century problem which cropped up in the church at Corinth. In this section of Scripture, Paul’s whole method of reasoning is, “What do we give up if the resurrection is not true? He argues from a negative point of view, assuming certain false presuppositions to prove that Christ did rise from the dead and Christians, too, shall rise from the dead. Paul's argument demands concentration, but he devastates those who would say they are Christians and deny the literal, bodily resurrection of Jesus Christ from the dead. (What If Christ Is Not Risen?)

1 Coríntios 15

Lenski - “Do not go on being deceived! Deception runs its course; do not be persuaded to enter on or to continue in this course.” As the passive shows, deception is communicated by deceivers. (Commentary) Be deceived (led astray, misled)(4105)(planao from plane which describes "a wandering" and gives us our English word "planet") means literally made to wander and so to go (active sense) or be led astray (in present passage in the passive voice, like sheep in Mt 18:12-13). See various entities that can lead astray. The passive voice which indicates an outside force or influence. Literal wandering is described in Hebrews 11:38+. Spiritual wandering is described in (1 Peter 2:25+) In spiritual terms, planao means to be made to err from the right way, the highway of truth and holiness. Straying in the spiritual sense occurs when one does not adhere to the truth (James 5:19+) and/or forsakes the right way (see 2 Peter 2:15+) Matthew

1 Coríntios 15

Lenski - While homilia means “communications” and “conversations,” the term is here used to designate “associations” or “company” with a definite influence. If these associations are kakos, “good for nothing” and thus “bad,” they are bound to corrupt and to ruin manners that are χρήσθα (chrestos), “serviceable” and thus “good.” The adjectives are contrasts; the one means worthless, the other (chrestos) serviceable and thus full of worth. Paul intends to say in the present connection that association with deceivers who are full of skeptical ideas is bound to react hurtfully on the good ways of life (ethos) of Christians. Instead of letting the divine truth mold their manner of living they let the false and insidious ideas of their associates mislead them. Even one bad apple spreads rot among many others. He who rejects the resurrection cannot live and act like one who truly believes this divine reality (Commentary) MacArthur sums it up - People who think wrongly invariably behave wrongly. Wrong behavior comes from wrong thinking, from wrong beliefs and wrong standards. It is impossible to associate regularly with wicked people without being contaminated both by their ideas and by their habits. The context implies that the bad company was teaching the heretical theology that there is no resurrection of the dead, and that bad theology had corrupted good morals. Just as hoping in the resurrection is an incentive to obedience and holiness, so disbelief of it is an incentive to disobedience and immorality. As Paul has just pointed out, if there is no resurrection, we might as well eat and drink, for tomorrow we die. If death is the end, what great difference does it make what we do? (MNTC- 1 Corinthians)

1 Coríntios 15

Lenski - commentary) The effect of false teaching is to intoxicate and captivate the mind and senses of the hearer producing a sort of spiritual stupor so that the hearer is unaware of the danger they are in by following false belief that leads to "foul" behavior (the result of corrupting effect on morals). Note that the KJV/NKJV has a word not in the modern translations and so reads "Awake to righteousness." Robertson and Plummer - Once for all shake off your drowsiness in a right spirit, and do not begin to sin,’ i.e. do not let yourselves drift into evil courses by dallying with false opinions; or, ‘Get rid of your stupor with a righteous resolve, and cease to go wrong’ in bad company. The strong metaphor, ἐκνήψατε, implies that they were already in a grievous case. He addresses them, says Chrysostom, as if they were drunk or mad. It is possible that these sceptics claimed to be sober thinkers, and condemned the belief in a resurrection as a wild enthusiasm. (1 Corinthians 15 Commentary) Lenski goes on to add that "It is the way of all rationalists and all skeptics to pose as clearheaded, sound, and sober thinkers and to charge true believers with blind acceptance of “dogmas” that are nothing but narcotics. Our present-day scientists are often arrogant in their superiority. They alone know the facts, they alone do straight and sober thinking, they alone are right, and woe to him who dares to challenge their claims! Against this pseudo-soberness and pseudo-saneness Paul launches his little adverb δικαίως. Here, too, this derivative of δικαιοῦν retains its forensic meaning, for “rightly” means rightly in the judgment of God and not merely in my own judgment. The Pharisees claimed: “We see!” John 9:41, and proceeded with mighty assurance “to justify themselves,” Luke 16:15; but the judgment of God declared them wickedly and wilfully blind and cast them out. So Paul commands the Corinthians to be sober in the true way that God approves. He is rightly sober who sees and believes the divine realities as God reveals them, and who does all his thinking so that every thought accords with these realities. And this man does not need to wait for the divine verdict that he is rightly sober; that verdict is recorded in a thousand places in Holy Writ. (Commentary) Become sober-minded (1594)(eknepho from ek = out + nepho = be sober) means to sober up from a drunken state (as in Lxx - Ge 9:24, 1 Sa 25:37, Joel 1:5). In this solitary NT use eknepho means to rouse oneself out of a state of stupor (sinful stupor in this context). Come to your senses is the idea. Sober up from your sinful stupor! Used 5x in Septuagint - Gen. 9:24; 1 Sam. 25:37; Joel 1:5; Hab. 2:7; Hab. 2:19 Ought (1346) dikaios from the adjective dίkaios which means being in accordance with what God requires) means manifesting right conduct, waking morally upright outwardly or in a right way which is in accordance with what God requires. It's a more general description of observable “rightness” in all aspects of life. It is conduct that cannot be condemned. Dikaios pertains to what is just or right in a judicial sense. In the present passage dikaios pertains to the quality of one's ethical behavior which is with integrity, and conforms to rectitude. 5v in NT - Lk. 23:41; 1 Co. 15:34; 1 Thess. 2:10; Tit. 2:12; 1 Pet. 2:23 And stop sinning ("do not go on missing the mark!") - Paul deals first with their belief (become sober-minded) and now commands this to be shown forth in their behavior of cessation from sinning. Stop sinning is a present imperative with a negative (see need to depend on the Holy Spirit to obey) which means stop an act or action which was in progress. What was their sin? In context it has to be failure to believe in the resurrection and presumably passing this false doctrine on to others, which would be sinning! But we know from the rest of Corinthians that their heterodoxy had led them to heteropraxy. In other words their failure to believe the resurrection in effect "energized" their manifold sinful behavior (quarrels, immorality, etc, etc). THOUGHT - What we belief affects how we behave! If you are not regularly in the Book renewing your mind (cf Ro 12:2+), you are risk for you are placing yourself in a vulnerable position in which you will begin to buy into the lies of the world (Satan's lies are subtle and seductive - just read Genesis 3+!). You need to heed Paul's warning to become sober minded, to believe rightly, so that you will behave rightly! Life is short. The resurrection is real. Eternity is long! Live like you believe these truths. Lenski - There is, then, a kind of thinking and of reasoning that seems to be sanely sober and is yet wholly wrong because it goes on missing the mark, namely the true mark set by God for all our thinking, the realities about God, his will, his work, etc. This is the worst kind of sinning, for it affects not only our conduct but corrupts the very heart, the source of all conduct. “Sober up rightly!” Paul calls to the Corinthians, and go on hitting instead of missing the mark. (Commentary)

1 Coríntios 15

Lenski - he says that “some have ignorance” like a disease that is afflicting them spiritually. Thinking that by denying the resurrection they are displaying great γνῶσις or “knowledge,” they actually display ἀγνωσία, “ignorance,” the opposite of knowledge. Their coin is counterfeit, Rev. 3:17, 18. They are to blame for this ignorance which they carry around with them and which they try to sell to others as knowledge. (Commentary) No knowledge (56)(agnosia from a = not + gnosis - knowledge) means literally "not knowing" and so to not have information about— want of knowledge, ignorance. To not be acquainted with something. It is ignorance, especially denoting a lack of knowledge of God and of spiritual discernment. As uses by Paul and Peter, agnosia is not just intellectually ignorant but willfully ignorant which has moral implication. Uses in the Bible - Job 35:16; 1 Co. 15:34; 1 Pet. 2:15 (Complete Biblical Library - Incredible Resource) Essentially there are two basic definitions of agnōsia in classical Greek: (1) “ignorance” (the opposite of gnōsis, “knowledge”) and (2) “unknown,” i.e., “obscure” (Liddell-Scott). This especially pertains to ignorance about general matters; thus, it parallels “uneducated, untrained” (Bultmann, “agnoeō,” Kittel, 1:116). The force of agnōsia closely follows agnoia, “ignorance.” Bultmann notes its lack of technical force and its apparent absence in Stoic writings and Philo. However, both terms become important in the later “dualistic Gnostic language of Hellenism” (ibid., 1:118). In Gnostic writings agnōsia comes to denote a “lack of knowledge” sufficient for salvation of the soul. Thus men are “entangled in agnōsia before they receive revelation” (ibid.). Agnōsia appears only in the later writings of the Septuagint; only one of these texts is canonical (Job 35:16). “Without knowledge” is the literal translation of the Hebrew bᵉlî-dha‛ath. From the immediate context “knowledge” here probably concerns knowledge about God (Job 36:3,4). The Wisdom of Solomon expressly associated agnōsia with the “lack of knowledge” of God common to men who refuse to acknowledge God, despite the evidence (cf. Romans 1). The usage in 3 Maccabees is entirely without religious significance (5:27). Only two occurrences of agnōsia (cf. agnoia [51]) are attested in the New Testament; one in 1 Corinthians and one in 1 Peter. “Ignorant of God” is the meaning of 1 Corinthians 15:34. Paul viewed this as “out of one’s senses,” and he expressly tied it to “sinning.” To Peter agnōsia was related to a state outside of God (1 Peter 2:15). Thus those pagans— “foolish men” (aphrōn [871])—must silence their “ignorance” (agnōsia) in the face of the good works of the believers. Their willful ignorance was a direct consequence of their being “pagans”— outside of God (cf. 1 Peter 1:14,18; 4:2ff.). Ants And Elephant Seals Awake to righteousness, and do not sin; for some do not have the knowledge of God. — 1 Corinthians 15:34 Today's Scripture: Proverbs 6:6-11 Elephant seals spend most of their lives sleeping. Science News magazine reports, “Male elephant seals measure 16 feet from trunk-like nose to flipper, and they weigh about 3 tons. Occasionally, a seal will use a front flipper—incredibly tiny for such a massive creature—to scratch itself or flip sun-shielding sand on its body.” Otherwise these huge animals are basically motionless. The article goes on to state that because they don’t eat while on land during the breeding season, they sleep most of the time. Besides scratching, dirt-flipping, or rolling over, these ponderous animals seldom move. By contrast, the little ant seems tireless as it goes about its industrious work of storing up food for the colony. The writer of Proverbs commends the diligence of the ant, citing her active ways as a model for people who would live wisely. There’s a spiritual lesson here. Christians who pattern their service after the ant get things done for the Lord. But others, like the elephant seal, scarcely move. They seem to be barely alive spiritually, as if they are conserving their energy for some huge effort later on. But the time to get busy for Christ is now, even though our talents may seem insignificant. Lord Christ, we humbly ask Of Thee the power and will With fear and meekness every task Of duty to fulfill. —Montgomery Many Christians do nothing, but no Christian has nothing to do. 1 Corinthians 15:35 But someone will say, "How are the dead raised? And with what kind of body do they come?" (NASB 1995 - Lockman) How Job 11:12 22:13 Ps 73:11 Ec 11:5 Eze 37:3,11 Joh 3:4,9 9:10 with 1Co 15:38-53 Mt 22:29,30 Php 3:20-21 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Philippians 3:20-21+ For our citizenship is in heaven, from which also we eagerly wait for a Savior, the Lord Jesus Christ; 21 Who will transform (metaschematizo) the body of our humble state into conformity with the body of His glory, by the exertion of the power that He has even to subject all things to Himself. TWO QUESTIONS: HOW AND WHAT KIND? Do you recall the last words of the Apostle's Creed? -- "I believe in the Holy Spirit, the holy catholic (the true Christian church of all times and all places) church, the communion of saints, the forgiveness of sins, the resurrection of the body, and the life everlasting. Amen. (Indeed, "Amen!") Ray Pritchard comments "The doctrine of the resurrection of the dead runs against the whole tenor of contemporary thinking. It asks us to believe that bodies now resting in the grave will one day come back to life. If you ponder that thought, it is truly hard to believe." In this last section 1 Cor 15:35-58 Paul deals with the nature of the resurrected body. As Robertson and Plummer says "we have three subdivisions; (a) The Answers of Nature and of Scripture, 1 Cor 15:35–49; (b) Victory over Death, 1 Cor 15:50–57; (c) Practical Result, 1 Cor 15:58." Arnold - In 1 Corinthians 15:35-49 the Apostle Paul deals specifically with the resurrected body the Christian will receive at the Second Advent of Christ. A sovereign, miracle working God will have no problem resurrecting a decomposed body or a cremated body on the great day of resurrection for God’s people. The resurrected body will be a spiritual body adapted to the spirit world but it will not be ghost-like. It will be a real body with the individual identity and personality of each person. It will be an imperishable body, one of great supernatural power with enlarged mental capacities. It will be a body like Christ’s resurrected body, fully equipped to exist in the eternal state. Paul’s whole point is that our present human body is not adapted for the heavenly home of Christians. No earthly, human body is prepared for heaven. (The New, Resurrected Body)

1 Coríntios 15

Lenski - Paul is not delivering a biological lecture. He is constructing a simple analogy which all of his readers are able to understand whether they are scientific biologists or not. A dying results in a quickening and a new life—we see it in the seed which we plant. God’s creative act is back of what we see and not a will or an arrangement of ours. What goes into the ground is a bare seed, what comes out is a beautiful plant. God is responsible for this marvel: “God gives it a body.”....A seed of wheat produces a plant of wheat and no other species of plant; and so does every other kind of seed. In the resultant plant every seed gets “a body of its own,” always the one God originally designed for it, the one God now gives it. The vast world of nature demonstrates this in endless succession. “Great oaks from little acorns grow” and not great elms or beeches, nor little currant or raspberry bushes. The simple analogy is thus made secure against misunderstanding: seed and body go into the ground—new living forms result; but in both cases with a marvelous change that is due entirely to God’s almighty will and power. To be sure, what is said concerning the seed is fitted closely to what is meant regarding the body. (Commentary) Gilbrant - The man sows; the seed dies; the plant is raised by the power of God. It is an ordained rising; so shall it be with the resurrection of the body. God gives continually the proper body to each seed. Hodge - What is deposited in the earth is very different from that which springs from it. Every seed produces its own plant. The product depends on the will of God. It was determined at the creation, and therefore the apostle says that God, in the continual agency of his providence, gives to each seed its own appropriate product, as he willed, i. e. he originally purposed. The point of this is, if God thus gives to all the products of the earth each its own form, why may he not determine the form in which the body is to appear at the resurrection? You cannot infer from looking at a seed what the plant is to be; it is very foolish, therefore, to attempt to determine from our present bodies what is to be the nature of our bodies hereafter. (1 Corinthians 15 Commentary) W E Vine adds that God "determined every detail of the differing species in nature, and He has determined the condition of the resurrection body, with the glory and power which God has prepared." Hunter & McShane adds that "At creation God willed and planned what should be, and in the processes of nature everything conforms to the plan. The divine volition has seen to it that every seed produces a body according to its genus or family; this is the emphasis of the expression "seed after his kind" (Gen 1:12). The operation proceeds with regularity, but each family exhibits a tremendous number of varieties. Even with a single variety each seed has its separate individuality given by God. So the teaching is clear. Personality will continue, but the body possessed will be altogether different from the present body. Paul now develops this idea, for he knows that just here lies the difficulty with so many in their understanding of these things.(What the Bible teaches – 1 and 2 Corinthians) J. WESLEY JOHNSTON. You cannot tell what is in that body of yours; but wait until all the sin has been removed from it; wait until its weaknesses and limitations disappear; wait until it is changed and made like unto His glorious body, and then it will be seen as it was intended in the beginning, not a clog nor a hindrance, but a perfect vehicle and medium through which the soul would have perfect manifestation. 1 Corinthians 15:39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. (NASB 1995 - Lockman) 1 Corinthians 15 Resources - Multiple Sermons and Commentaries PAUL SHIFTS ILLUSTRATION FROM "BOTANY" TO "ZOOLOGY"

1 Coríntios 15

Lenski - Paul is not writing about the differences that will appear between the saints and the fact that some will shine in greater glory than others. This difference is referred to in other passages of Holy Writ, it is not mentioned in this verse. (Commentary) Pulpit Commentary agrees with Lenski - The point of the illustration is the difference between the earthly and the resurrection body; not the supposed differences between the saints themselves in glory. This is not a question under consideration, and St. Paul, as we have seen, is not in the habit of mixing up half a dozen different questions in the same immediate argument. St. Augustine says of the saints, "Their splendour is unequal; their heaven is one." This may be very true, but to deduce it from this verse is to press into the argument an illustration used for another purpose.(1 Corinthians 15 Commentary)

1 Coríntios 15

Lenski - We who see all of this variety in the creatures which God called into being and placed before our eyes (1 Cor 15:39-41) ought to have no difficulty as to the form and the character of the bodies which God will bring forth from the graves at the resurrection. (Commentary) Robertson and Plummer - Hitherto the answer to the second question (1 Cor 15:35) has been indirect: it now becomes direct. The risen body is incorruptible, glorious, powerful, spiritual. It is quite obvious that the corpse which is ‘sown’ is none of these things. It is in corruption (even) before it reaches the grave ; it has lost all rights of citizenship (atimia), and, excepting decent burial, all rights of humanity; it is absolutely powerless, unable to move a limb. (1 Corinthians 15 Commentary) It is (present tense - continually) sown (speiro) a perishable (ruined, corruptible) body, it is (divine passive and present tense - continually) raised (egeiro) an imperishable body - Sown is a metaphor which fits with Paul's previous illustration of literal sowing of plant seeds. Continuing this analogy the human body is like a "seed" sown into a grave. In the grave the body undergoes decomposition and decay. But even before the grave the body is subject to corruption, Paul explains that "our outer man is (diaphtheiro in the present tense - continually) decaying." (2 Cor 4:16+) In the grave of course the body is dead and continues to decay. But this prepares it for the divine miracle of arising with a different body, one that is imperishable. no longer subject to deterioration, but able to forever retain its original glorious state. It will experience no sickness, pain, disease, etc! The imperishable body will be permanent, durable, eternal, never growing old, never becoming tired, never becoming weary, forever and ever. Amen! Ray Pritchard on a perishable body - Today our bodies are perishable, dishonorable, weak, and natural. If you want proof, just consider the five Bs of middle age: Baldness, Bifocals, Bridges, Bulges, and Bunions. Nothing works right. Our bodies wear out, slow down, decay, sag, groan, and even begin to smell bad. We brag about our strength but a tiny microbe can kill us. Sooner or later we grow old and our bodies begin to break down. Eventually they stop working altogether. No amount of Vitamin C or Siberian Ginseng can change that fact. At best, we can only slow down the aging process; we cannot delay it forever. (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) As

1 Coríntios 15

Lenski - What is briefly and pointedly summarized here is more fully developed in the following verses: first Adam, then Christ; first those who belong to Adam, then those who belong to Christ. Paul has no philosophy of the matter, he records simply the historical facts. (Commentary) Hodge - This does not mean simply that the natural body precedes the spiritual body. But it announces, as it were, a general law. The lower precedes the higher; the imperfect the perfect. This is true in all the works of God, in which there is a development. Adam’s earthly state was to be preparatory to a heavenly one. The present life is like a seed time, the harvest is hereafter. The natural comes before the spiritual; as

1 Coríntios 15

Lenski - Death is not merely destroyed so that it cannot do further harm while all of the harm which it has wrought on God’s children remains. The tornado is not merely checked so that no additional homes are wrecked while those that were wrecked still lie in ruin.… Death and all of its apparent victories are undone for God’s children. What looks like a victory for death and like a defeat for us when our bodies die and decay shall be utterly reversed so that death dies in absolute defeat and our bodies live again in absolute victory (Commentary) Ray

1 Coríntios 15:10

Lenski explains that not vain "is a litotes (an understatement in which an affirmative ["genuine"] is expressed by the negative ["not"] of the contrary ["vain"]) for the positive idea "genuine," being in the fullest sense exactly what the term "grace" expresses." Paul used kenos again in this same chapter… 1Corinthians 15:14 and if Christ has not been raised, then our preaching is vain, your faith also is vain. Comment: Clearly the only truth that makes the preaching of the Gospel and our faith in that Gospel of any value is the fact that Jesus Christ has been resurrected from the dead. Buddha's body is still in the grave. Mohammed's body is still in the grave. And the list goes on. Only the resurrection of Christ brings hope and light into a spiritually hopeless, dark world. Let your light shine beloved (Mt 5:16). 1Corinthians 15:58-note Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil (kopos - related to kopiao describing Paul's intense, demanding labor in 1Co 15:10) is not in vain (kenos) in the Lord. Comment: Note the key phrase "in the Lord". Yes Paul worked long and hard, but it was in the Lord, initiated by His Spirit, empowered by His Spirit, bringing glory to the Father, and our goal should be to imitate Paul's pattern, so that our "good works" are truly "God works" and not "empty works". (For more discussion see commentary on 1Co 15:58) Kenos - 18x in 16v in NAS- Mk 12:3; Lk 1:53; 20:10,11; Acts 4:25; 1Co 15:10, 14 (2x), 1Co 15:58; 2Co 6:1; Gal 2:2; Eph 5:6; Php 2:16; Col 2:8; 1Th 2:1; 3:5; Jas 2:20. NAS = empty(2), empty-handed(4), foolish(1), futile things(1), vain(10). Luke 1:53 "HE HAS FILLED THE HUNGRY WITH GOOD THINGS; and sent away the rich empty-handed. Vine makes a distinction between the two Greek words for "vain"… There are two words for “vain”; kenos, used here, which signifies empty, lacking in anything which might or should be possessed (the same word in v. 14), and mataios, which signifies lack of result. In James 2:20 the vain man (kenos) is one empty of divinely imparted wisdom; in James 2:26 the vain religion (mataios) is that which produces nothing profitable; kenos stresses lack of quality, mataios lack of effect. A PURITAN PRAYER WAVE UPON WAVE OF GRACE O God of grace, Teach me to know that grace precedes, accompanies, and follows my salvation; that it sustains the redeemed soul, that not one link of its chain can ever break! From Calvary's cross, wave upon wave of grace … reaches me, deals with my sin, washes me clean, renews my heart, strengthens my will, draws out my affection, kindles a flame in my soul, rules throughout my inner man, consecrates my every thought, word, work, teaches me Your immeasurable love. How great are my privileges in Christ Jesus! Without Him I stand far off, a stranger, an outcast. In Him I draw near and touch His kingly scepter! Without Him I dare not lift up my guilty eyes. In Him I gaze upon my Father-God and friend! Without Him I hide my lips in trembling shame. In Him I open my mouth in petition and praise! Without Him all is wrath and consuming fire. In Him is all love, and the repose of my soul! Without Him is gaping hell below me, and eternal anguish. In Him its gates are barred to me by His precious blood! Without Him darkness spreads its horrors before me. In Him an eternity of glory is my boundless horizon! Without Him all within me is terror and dismay. In Him every accusation is charmed into joy and peace! Praise be to You for grace, and for the unspeakable gift of Jesus! "By the grace of God I am what I am!" 1 Cor. 15:10 BUT I LABORED EVEN MORE THAN ALL OF THEM, YET NOT I BUT THE GRACE OF GOD WITH ME: alla perissoteron auton panton ekopiasa, (1SAAI) ouk ego de alla e charis tou theou [e] sun emoi: but: Ro 15:17, 18, 19, 20 2Co 10:12-16 11:23-30 12:11 yet: Mt 10:20 2Co 3:5 Ga 2:8 Ep 3:7 Php 2:13 4:13 Col 1:28,29) W E Vine comments that… as in Paul’s case so in that of everyone who partakes of the salvation provided in the gospel, grace reigns, but each one needs to live in such a way so that the grace bestowed shall not be found unaccompanied by works… The connection with the subject lies in this, that the great extent and effects of Paul's labors were evidence of the resurrection of Christ; apart from that his work could not possibly have been undertaken and never would have achieved the results it accomplished. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) "BACK BREAKING" WORK FOR GOD! I labored even more than - More literally Paul says "I labored more abundantly that all of them" (See F B Meyer's discussion entitled More Abundantly than they all) Jerry Bridges has an interesting note - This passage used to puzzle me. It seemed as if Paul was trying to be both humble and proud. How could anyone dare to state publicly that he had worked harder than all the other apostles? But then I realized that Paul was ascribing even his hard work to the grace of God. Sometimes we hear some tired Christian describing how hard he has worked in the service of God, teaching Sunday school for ten years straight, or sponsoring a difficult junior high youth group, or being one of the faithful few at Wednesday night prayer meeting. Perhaps we ourselves have been one of those tired Christians. If so, let’s remember to credit our hard work and faithful labors strictly to the grace of God. (Bridges, J. The practice of godliness. Colorado Springs, CO: Navpress) Thomas Watson (1663) - One would think this speech savored of pride; but the apostle pulls off the crown from his own head, and sets it upon the head of free grace, "Yet not I—but the grace of God which was with me!" Constantine used to write the name of Christ over the door, so should we over our duties. "Therefore, whether you eat or drink, or whatever you do, do everything for God's glory." 1 Corinthians 10:31 (A Divine Cordial) I labored (2872)(kopiao [word study]) is derived from kopos which in secular Greek describes a literal beating or the weariness as though one had been beaten. Kopos was used to describe physical tiredness induced by work, exertion or heat. The verb kopiao speaks of intense, hard, wearisome toil even to the point of utter exhaustion and even fainting. The intensity of the work leaves the worker so weary that it is as if he had been physically beaten. Kopiao describes not so much the actual exertion as the weariness which follows the straining of all one's powers to the utmost. This is how Paul worked for the propagation of the gospel of the grace of God. Lenski says kopiao describes "labor that requires strenuous exertion that tires. Yet this exertion on Paul's part is not the chief point as though Paul put more sensational effort into his work than the other apostles put into theirs." The words of the hymn could well have described Paul's attitude… And when my task on earth is done, When by Thy grace the vict’ry’s won, E’en death’s cold wave I will not flee, Since God through Jordan leadeth me. He Leadeth Me NO PAIN NO GAIN The renowned 19th Century expositor Bishop J. C. Ryle speaks of the "back breaking" aspect of spiritual labor writing… I will never shrink from declaring my belief that there are no spiritual gains without pains. I should as soon expect a farmer to prosper in business who contented himself with sowing his fields and never looking at them till harvest (cp 2Ti 2:6-note), as expect a believer to attain much holiness who was not diligent about his Bible-reading, his prayers and the use of his Sundays. Our God is a God who works by means.” This principle not only applies to holiness, but to Christian service. Take Paul, for example. The secret of his success was “God’s grace plus hard work” (1Co 15:9,10). Lightfoot says that kopiao "is used especially of the labor undergone by the athlete in his training."

1 Coríntios 15:10

Lenski writes that "While 'and' (kai) coordinates the next clause grammatically, it really explains what God's grace did with Paul." Lenski adds that "toward me" (eis eme) "is only a phrase that is attached to "grace" like an adjective: "his grace toward me." When it came in contact with Paul it proved itself grace indeed." (Wordsearchbible - Lenski - Commentary on the New Testament) (Logos - Lenski's Commentary on the New Testament) Did not prove vain - More literally this reads "did not become in vain". The Greek word for "not" (ou) signifies absolute negation. In other words the grace flowing through Paul was absolutely not without temporal and eternal effect. God's grace was not "wasted" or "worthless" or ineffective in Paul. What does this imply? It seems to me that it indicates Paul was a "great grace receiver." God's grace is always there for our appropriation, but too often is "wasted" with pride being one of the chief impediments to the free flow of grace into our lives. In context the effectiveness of God's grace was evidenced by the fact that Paul labored more than the other apostles. This sounds at first hearing to be on the "boastful side". But Paul quickly clarifies that it was not "all about Paul" but it was all about the grace of God that enabled Paul to be all he could be (and do all he could do) for Christ. Let him who boast, boast in the Lord Jesus Christ (1Co 1:31)! As Erwin Lutzer said… Only those who see themselves as utterly destitute can fully appreciate the grace of God. Matthew

1 Coríntios 15:10

Lenski adds that "It is literally true: grace alone achieved all these results. Paul is not merely ascribing them to grace with a sort of humble generosity on his part. When he thinks of what he originally was and then looks at these results he finds only one explanation: "not I—but God's grace." Jamieson, Fausset, and Brown write that the yet not I, but the grace "implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated (exceeded in influence, power and importance) in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 1Co 3:9 Mt 10:20 2Co 6:1 Php 2:12, 13)." When you ponder the "yet not I" principle, think of the illustration of a wick and the oil that supplies the wick. If the oil runs, the wick burns. As long as there is oil, the wick doesn’t burn out. This begs the question, if I am sensing that I am beginning to burn out in my ministerial endeavors, who is doing the work - "I" or the "grace of God"? This principle also applies to our spiritual gifts, for they are gifts of grace from God and we can take no personal credit for them. As good stewards we are to use our gifts, but we are to continually recognize that they are gifts reflective of His grace working in and through us to bring glory to His Name (see 1Pe 4:10, 11-note). Paul gives a parallel passage that speaks of the "yet not I principle" in second Corinthians writing… Not that we are adequate (hikanos) in ourselves to consider anything (Ed: not… anything = nothing!) as coming from ourselves, but our adequacy is from God, who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. (2Co 3:5-6). In Colossians Paul alludes to the "yet not I principle" in declaring one of the chief goals of his ministry (one we should all diligently seek to imitate as God enables us)… And we proclaim (kataggello) Him (Col 1:27b-note), admonishing (noutheteo) every man and teaching (didasko) every man with all wisdom (sophia), that we may present (paristemi) every man complete (teleios = fully developed, full grown, wanting nothing necessary for completeness, fully attaining to the purpose and goal for which we were designed and redeemed) in Christ (Beloved, is that not the "great commission" - to train up "fully matured" disciples of Christ! Mt 28:18, 19, 20 - Have you been a believer for a number of years and attained a degree of spiritual maturity? Who then are you discipling? Don't miss this once in a lifetime opportunity to "make disciples"! As a 70 year old saint, I appeal especially to you "retired" saints. [I began a group of 10 young men in late 30's at 6-7:30AM on Mondays - Sept, 2015 - with the goal that in 1-1.5 years they will take 2-4 faithful men under their wing to disciple] - Don't waste the precious years God has granted you, but seek to be wise stewards [Lk 12:42, 43, 44, 1Co 4:1,2] who bring forth a bountiful harvest of "ripe fruit" to His glory! I have grandchildren too and I enjoy them but Jesus has commanded us to make disciples [of them also!]. Don't spend your "ripest" years not coming alongside younger saints to "ripen" them in Christ!). And for this purpose also I labor (kopiao = same verb used here in 1Co 15:10 - So yes, you're correct, it is hard work to "make disciples" but it is soul satisfying, God pleasing labor which makes it sweet indeed!), striving (agonizomai - yes even "agonizing") ("yet not I") according to His power (energeia = God's "energy" = God's power = God's grace), which mightily (dunamis) works (energeo = present tense = continually) within me (see notes below regarding the similar phrase "with me"). (Col 1:28-note, Col 1:29-note) (Related Resource: Excellent message by C H Spurgeon discussing spiritual maturity - see Ripe Fruit - Mp3 or Ripe Fruit - Pdf) J B Phillips paraphrases the "yet not I principle" in Colossians 1:29-note this way… This is what I am working at all the time, with all the strength that God gives me. In Philippians Paul describes another "yet not I principle"… So then, my beloved, just as you have always obeyed (hupakouo), not as in my presence only, but now much more in my absence, work out (katergazomai in present imperative = command to make this their lifestyle) your salvation with fear and trembling for ("yet not I") it is God Who is at work (energeo = present tense = continually) in you, both to will and to work (energeo = present tense = continually) for His good pleasure. (Php 2:12-note, Php 2:13-note) In Ezekiel in the context of God's promise of the New Covenant we read an OT version of Php 2:12,13 "in reverse", which first describes God's provision and then calls for man to work out what God works in… And I will put My Spirit within you (A reference to the promised Spirit associated with the New Covenant of grace - cp Lk 24:49, Ac 1:8) and cause you to walk in My statutes (How? His indwelling Spirit and His enabling grace!), and (the believer's responsibility) you will be careful to observe My ordinances ("yet not I" = We cannot observe God's ordinances in our own strength but need to remain continually dependent on His Spirit and grace). (Ezekiel 36:27) In Hebrews in the context of the writer's prayer for his readers we find the same dichotomy of man working and God working in the working man… (He 13:20-note = Now the God of peace… ) equip (katartizo) you in every good thing to do His will (The believer's responsibility), working in us (God's provision of grace) that which is pleasing in His sight (The fruit of grace working in the yielded diligent saint), through Jesus Christ, to Whom be the glory forever and ever. Amen. (He 13:21-note) In the KJV we find the similar phrase "I live; yet not I" in a parallel passage wherein Paul declares… "I have been crucified with Christ; and it is no longer I who live ("yet not I" Gal 2:20KJV), but Christ lives in me; and the life which I now live in the flesh I live by faith in the Son of God, who loved me, and delivered Himself up for me. (Gal 2:20-note) Warren Wiersbe refers to the "yet not I principle" when he reminds believers that… We stand in grace; it is the foundation for the Christian life (Ro. 5:1,2-note). Grace gives us the strength we need to be victorious soldiers ("be strong [present imperative= command to continually yield your rights and depend on the Spirit of Christ, so that you might be strengthened in His sufficient power] in the grace that is in Christ Jesus" - 2Ti 2:1, 2-note, 2Ti 2:3, 4-note). Grace enables us to suffer without complaining (Ed: Php 2:14, 15-note), and even to use that suffering for God’s glory ("My grace is sufficient [arkeo] for you, for [My] power [dunamis] is perfected [teleioo] in weakness.” = 2Cor 12:1, 2, 3, 4, 5, 6, 7, 8, 9-note, 2Co 12:10-note). When a Christian turns away from living by God’s grace (Ed comment: In other words he forgets the "yet not I principle"), he must depend on his own power (Ed: The "I principle" = the middle letter in sIn!). This leads to failure and disappointment. This is what Paul means by “fallen from grace” (Gal 5:4)-moving out of the sphere of grace into the sphere of Law, ceasing to depend on God’s resources and depending on our own resources. (Wiersbe, W: Bible Exposition Commentary - New Testament. 1989. Victor) (Bolding and color and references added) Jesus alludes to the "yet not I principle" in John 15 teaching… I am the vine, you are the branches; he who abides (present tense = as one's lifestyle. It does not refer to perfection [that's glorification] but "direction") in Me, and I in him, he bears (present tense) much fruit; for apart from Me you can (dunamai - inherent ability to perform which for a believer speaks of continual surrender to and reliance on the indwelling Spirit. Present tense = continually) do nothing (Greek word here "ou" which signifies absolutely nothing. Zero of eternal value!). (Jn 15:5) Here is an Old Testament version of the "yet not I principle" in Zechariah… Then he said to me, "This is the word of the LORD to Zerubbabel saying, 'Not by might nor by power, but by My Spirit,' says the LORD of hosts. 7 'What are you, O great mountain? Before Zerubbabel you will become a plain; and he will bring forth (Zerubbabel's responsibility - even this was enabled by grace which led him to appropriate praise!) the top stone with shouts of "Grace, grace to it!""' (Zechariah 4:6,7) Henry Alford writes that… the Grace of God worked with him in so overwhelming a measure, compared to his own working, that it was no longer the work of himself but of divine Grace. On the co-agency of the human will with divine Grace, but in subordination (the human will), (see Mt 10:20, 2Co 5:20, 2Co 6:1, 1Co 3:9) (See below for these 4 passages each of which emphasize the "yet not I" principle) (The New Testament for English Readers) “For it is not you who speak, but it is the Spirit of your Father who speaks in you" (Mt 10:20) Alford rightly reminds us: It is to be observed that in the great work of God in the world, human individuality sinks down and vanishes, and God alone, His Christ, His Spirit, is the great Worker (the "yet not I principle" as shown in the following passages)… Therefore, we are ambassadors for Christ (Man's Responsibility), as though ("yet not I" but) God were making an appeal through us (Divine Provision); we beg you on behalf of Christ, be reconciled to God. (2Co 5:20) And working ("yet not I" but) together with Him (Our part/God' part), we also urge you not to receive the grace of God in vain (2Co 6:1). For we are God’s fellow workers (sunergos [word study] = Our part ["yet not I" but] God's part); you are God’s field, God’s building. (1Co 3:9) Spurgeon… Brethren, you are not to shut your eyes to the gracious change which God’s Holy Spirit has wrought in you. You may speak of it, and speak of it often, but always guard against taking any of the honour to yourselves, and be especially careful to put the crown upon the right head (cp Jer 9:23, 24 1Co 1:31, Ps 115:1). Albert Barnes pictures Paul saying… I do not attribute it to myself. I would not boast of it. The fact is plain and undeniable, that I have so laboured. But I would not attribute it to myself. I would not be proud or vain. I would remember my former state; would remember that I was a persecutor; would remember that all my disposition to labour, and all my ability, and all my success, are to be traced to the mere favour and mercy of God. So every man who has just views feels, who has been favoured with success in the ministry. If a man has been successful as a preacher; if he has been self-denying, laborious, and the instrument of good, he cannot be insensible to the fact, and it would be foolish affectation to pretend ignorance of it. Vine explains the significance of "yet not I" and draws an important personal application noting that the… two were in cooperation, Paul and God’s grace, but Paul was only the instrument, willing and active indeed, but only the tool; hence in the “yet not I” he rules himself out, an example for all of us. It was grace that produced the efficiency and the effects. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Warren