TRV
See on the biblical-era map
Study This Verse
Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 15:1–11. His three-level outline is real structure in the source text, so it is rendered as structure.
It is the apostle's business in this chapter to assert and establish the doctrine of the resurrection of the dead, which some of the Corinthians flatly denied, Co1 15:12. Whether they turned this doctrine into allegory, as did Hymeneus and Philetus, by saying it was already past (Ti2 2:17, Ti2 2:18), and several of the ancient heretics, by making it mean no more than a changing of their course of life; or whether they rejected it as absurd, upon principles of reason and science; it seems they denied it in the proper sense. And they disowned a future state of recompences, by denying the resurrection of the dead. Now that heathens and infidels should deny this truth does not seem so strange; but that Christians, who had their religion by revelation, should deny a truth so plainly discovered is surprising, especially when it is a truth of such importance. It was time for the apostle to confirm them in this truth, when the staggering of their faith in this point was likely to shake their Christianity; and they were yet in great danger of having their faith staggered. He begins with an epitome or summary of the gospel, what he had preached among them, namely, the death and resurrection of Christ. Upon this foundation the doctrine of the resurrection of the dead is built. Note, Divine truths appear with greatest evidence when they are looked upon in their mutual connection. The foundation may be strengthened, that the superstructure may be secured. Now concerning the gospel observe,
I.What a stress he lays upon it (Co1 15:1, Co1 15:2): Moreover, brethren, I declare unto you the gospel which I preached to you.
1.It was what he constantly preached. His word was not yea and nay: he always preached the same gospel, and taught the same truth. He could appeal to his hearers for this. Truth is in its own nature invariable; and the infallible teachers of divine truth could never be at variance with themselves or one another. The doctrine which Paul had heretofore taught, he still taught.
2.It was what they had received; they had been convinced of the faith, believed it in their hearts, or at least made profession of doing so with their mouths. It was no strange doctrine. It was that very gospel in which, or by which, they had hitherto stood, and must continue to stand. If they gave up this truth, they left themselves no ground to stand upon, no footing in religion. Note, The doctrine of Christ's death and resurrection is at the foundation of Christianity. Remove this foundation, and the whole fabric falls, all our hopes for eternity sink at once. And it is by holding this truth firmly that Christians are made to stand in a day of trial, and kept faithful to God.
3.It was that alone by which they could hope for salvation (Co1 15:2), for there is no salvation in any other name; no name given under heaven by which we may be saved, but by the name of Christ. And there is no salvation in his name, but upon supposition of his death and resurrection. These are the saving truths of our holy religion. The crucifixion of our Redeemer and his conquest over death are the very source of our spiritual life and hopes. Now concerning these saving truths observe,
(1.)They must be retained in mind, they must be held fast (so the word is translated, Heb 10:23): Let us hold fast the profession of our faith. Note, The saving truths of the gospel must be fixed in our mind, revolved much in our thoughts, and maintained and held fast to the end, if we would be saved. They will not save us, if we do not attend to them, and yield to their power, and continue to do so to the end. He only that endureth to the end shall be saved, Mat 10:22.
(2.)We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon.
II.Observe what this gospel is, on which the apostle lays such stress.
It was that doctrine which he had received, and delivered to them, en prōtois - among the first, the principal. It was a doctrine of the first rank, a most necessary truth, That Christ died for our sins, and was buried, and rose again: or, in other words, that he was delivered for our offences and rose again for our justification (Rom 4:25), that he was offered in sacrifice for our sins, and rose again, to show that he had procured forgiveness for them, and was accepted of God in this offering. Note, Christ's death and resurrection are the very sum and substance of evangelical truth. Hence we derive our spiritual life now, and here we must found our hopes of everlasting life hereafter.
III.Observe how this truth is confirmed,
1.By Old Testament predictions. He died for our sins, according to the scriptures; he was buried, and rose from the dead, according to the scriptures, according to the scripture-prophecies, and scripture-types. Such prophecies as Psa 16:10; Isa 53:4-6; Dan 9:26, Dan 9:27; Hos 6:2. Such scripture-types as Jonah (Mat 12:4), as Isaac, who is expressly said by the apostle to have been received from the dead in a figure, Heb 11:19. Note, It is a great confirmation of our faith of the gospel to see how it corresponds with ancient types and prophecies.
2.By the testimony of many eye-witnesses, who saw Christ after he had risen from the dead. He reckons up five several appearances, beside that to himself. He was seen of Cephas, or Peter, then of the twelve, called so, though Judas was no longer among them, because this was their usual number; then he was seen of above five hundred brethren at once, many of whom were living when the apostle wrote this epistle, though some had fallen asleep. This was in Galilee, Mat 28:10. After that, he was seen of James singly, and then by all the apostles when he was taken up into heaven. This was on mount Olivet, Luk 24:50. Compare Act 1:2, Act 1:5-7. Note, How uncontrollably evident was Christ's resurrection from the dead, when so many eyes saw him at so many different times alive, and when he indulged the weakness of one disciple so far as to let him handle him, to put his resurrection out of doubt! And what reason have we to believe those who were so steady in maintaining this truth, though they hazarded all that was dear to them in this world, by endeavouring to assert and propagate it! Even Paul himself was last of all favoured with the sight of him. It was one of the peculiar offices of an apostle to be a witness of our Saviour's resurrection (Luk 24:48); and, when Paul was called to the apostolical office, he was made an evidence of this sort; the Lord Jesus appeared to him by the way to Damascus, Act 9:17. Having mentioned this favour, Paul takes occasion from it to make a humble digression concerning himself. He was highly favoured of God, but he always endeavoured to keep up a mean opinion of himself, and to express it. So he does here, by observing,
(1.)That he was one born out of due time (Co1 15:8), an abortive, ektrōma, a child dead born, and out of time. Paul resembled such a birth, in the suddenness of his new birth, in that he was not matured for the apostolic function, as the others were, who had personal converse with our Lord. He was called to the office when such conversation was not to be had, he was out of time for it. He had not known nor followed the Lord, nor been formed in his family, as the others were, for this high and honourable function. This was in Paul's account a very humbling circumstance.
(2.)By owning himself inferior to the other apostles: Not meet to be called an apostle. The least, because the last of them; called latest to the office, and not worthy to be called an apostle, to have either the office or the title, because he had been a persecutor of the church of God, Co1 15:9. Indeed, he tells us elsewhere that he was not a whit behind the very chief apostles (Co2 11:5) - for gifts, graces, service, and sufferings, inferior to none of them. Yet some circumstances in his case made him think more meanly of himself than of any of them. Note, A humble spirit, in the midst of high attainments, is a great ornament to any man; it sets his good qualities off to much greater advantage. What kept Paul low in an especial manner was the remembrance of his former wickedness, his raging and destructive zeal against Christ and him members. Note, How easily God can bring a good out of the greatest evil! When sinners are by divine grace turned into saints, he makes the remembrance of their former sins very serviceable, to make them humble, and diligent, and faithful.
(3.)By ascribing all that was valuable in him to divine grace: But by the grace of God I am what I am, Co1 15:10. It is God's prerogative to say, I am that I am; it is our privilege to be able to say, "By God's grace we are what we are." We are nothing but what God makes us, nothing in religion but what his grace makes us. All that is good in us is a stream from this fountain. Paul was sensible of this, and kept humble and thankful by this conviction; so should we. Nay, though he was conscious of his own diligence, and zeal, and service, so that he could say of himself, the grace of God was not given him in vain, but he laboured more abundantly than they all: he thought himself so much more the debtor to divine grace. Yet not I, but the grace of God which was with me. Note, Those who have the grace of God bestowed on them should take care that it be not in vain. They should cherish, and exercise, and exert, this heavenly principle. So did Paul, and therefore laboured with so much heart and so much success. And yet the more he laboured, and the more good he did, the more humble he was in his opinion of himself, and the more disposed to own and magnify the favour of God towards him, his free and unmerited favour. Note, A humble spirit will be very apt to own and magnify the grace of God. A humble spirit is commonly a gracious one. Where pride is subdued there it is reasonable to believe grace reigns.
After this digression, the apostle returns to his argument, and tells them (Co1 15:11) that he not only preached the same gospel himself at all times, and in all places, but that all the apostles preached the same: Whether it were they or I, so we preached, and so you believed. Whether Peter, or Paul, or any other apostle, had converted them to Christianity, all maintained the same truth, told the same story, preached the same doctrine, and confirmed it by the same evidence. All agreed in this that Jesus Christ, and him crucified and slain, and then rising from the dead, was the very sum and substance of Christianity; and this all true Christians believe. All the apostles agreed in this testimony; all Christians agree in the belief of it. By this faith they live. In this faith they die.
Historical interpretation
Historical Reception
2 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul is showing the Corinthians that if they have been led away from his teaching, especially from belief in the resurrection of the dead on which it is based, they will lose everything they have believed.
"I make known unto you, brethren," saith he, "the gospel which I preached unto you." Seest thou with what modesty he commences? Seest thou how from the beginning he points out that he is bringing in no new nor strange thing? For he who "maketh known" that which was already known but afterwards had fallen into oblivion, "maketh known" by recalling it into memory.
And when he called them "brethren," even from hence he laid the foundation of no mean part of the proof of his assertions. For by no other cause became we "brethren," but by the dispensation of Christ according to the flesh. And this is just the reason why he thus called them, at the same time soothing and courting them, and likewise reminding them of their innumerable blessings.
And what comes next again is demonstrative of the same. What then is this? "The gospel." For the sum of the gospels hath its original hence, from God having become man and having been crucified and having risen again. This gospel also Gabriel preached to the Virgin, this also the prophets to the world, this also the apostles all of them.
"Which I preached unto you, which also ye received, wherein also ye stand. By which also ye are saved, in what word I preached unto you; if ye hold it fast, except ye believed in vain."
Seest thou how he calls themselves to be witnesses of the things spoken? And he saith not, "which ye heard," but, "which ye received," demanding it of them as a kind of deposit, and showing that not in word only, but also by deeds and signs and wonders they received it, and that they should hold it safe.
Next, because he was speaking of the things long past, he referred also to the present time, saying, "wherein also ye stand," taking the vantage ground of them that disavowal might be out of their power, though they wished it never so much. And this is why at the beginning he said not, "I teach you," but, "I make known unto you" what hath already been made manifest.
And how saith he that they who were so tossed with waves "stand?" He feigns ignorance to profit them; which also he doth in the case of the Galatians, but not in like manner. For inasmuch as he could not in that case affect ignorance, he frames his address in another way, saying, "I have confidence toward you in the Lord, that ye will be none otherwise minded." He said not, "that ye were none otherwise minded," because their fault was acknowledged and evident, but he answers for the future; and yet this too was uncertain; but it was to draw them to him more effectually. Here however he doth feign ignorance, saying, "wherein also ye stand."
Then comes the advantage; "by which also ye are saved, in what words I preached it unto you." "So then, this present exposition is for doctrine clearness and interpretation. For the doctrine itself ye need not," saith he, "to learn, but to be reminded of it and corrected." And these things he saith, leaving them no room to plunge into recklessness once for all.
But what is, "in what word I preached it unto you?" "After what manner did I say," saith he, "that the resurrection takes place? For that there is a resurrection I would not say that ye doubt: but ye seek perhaps to obtain a clearer knowledge of that saying. This then will I provide for you: for indeed I am well assured that ye hold the doctrine." Next, because he was directly affirming, "wherein also ye stand;" that he might not thereby make them more remiss, he alarms them again, saying, "If ye hold it fast, except ye believed in vain;" intimating that the stroke is on the chief head, and the contest for no common things but in behalf of the whole of the faith.
Continue studying 1 Corinthians 15:1 across the web’s major study libraries — every link below opens this exact verse, chapter, or book on the destination site.
Read & Compare
BibleGatewayThis verse in more than 200 translations and 70 languages.
Bible.comThe YouVersion reader — hundreds of translations, reading plans, and highlights.
ESV.orgCrossway's official English Standard Version reader.
NET BibleThe NET translation with 60,000+ translators' notes on every rendering decision.
STEP BibleTyndale House's free study tool — original text, vocabulary, and scholarly resources.
BibliaLogos Bible Software's free web reader.
USCCBThe New American Bible (Revised Edition) with the U.S. bishops' study notes.
Commentaries
BibleHub CommentariesDozens of classic commentaries on this verse, gathered on one page.
StudyLightMore than 100 commentary sets — the largest collection on the web.
BibleRefPlain-English commentary on what this verse means, verse by verse.
Enduring WordDavid Guzik's free commentary on this chapter, widely used by Bible teachers.
Bible Study ToolsVerse commentary alongside Greek and Hebrew study aids.
Original Language & Research
- BibleHub InterlinearThe verse word by word — original language, transliteration, and English.
- BibleHub LexiconEvery word's original-language definition and Strong's entry.
Blue Letter BibleDeep-study tools — Strong's numbers, concordance, and word studies.
CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
Sermons, Hymns & Audio
TrulyRandomVerse is not affiliated with these sites and doesn’t control their content. They’re linked because they’re genuinely useful.
Summary
Paul introduces his monumental defense of the resurrection by grounding the Corinthian believers in the essential, unchanging truth of the gospel. He reminds them that this "good news" was not merely heard but actively received and embraced by them, forming the very foundation upon which their faith and spiritual lives are firmly established, serving as the bedrock for the profound theological discussion that follows.
Context
Literary Context
Chapter 15 of 1 Corinthians is Paul's most extensive and systematic treatment of the resurrection. Verse 1 serves as a crucial bridge, linking the preceding discussions on order in worship and spiritual gifts (chapters 11-14) to the central theme of resurrection. Paul doesn't immediately launch into a defense; instead, he strategically reminds his audience of the foundational gospel they already know and believe. This rhetorical move establishes common ground and underscores that belief in the resurrection is not an optional add-on but an intrinsic component of the gospel itself, which they had already accepted. The subsequent verses 1 Corinthians 15:3-4 will then explicitly define the core content of this gospel.
Historical & Cultural Context
The church in Corinth was a diverse community situated in a major Roman provincial capital, a bustling port city known for its wealth, philosophical schools, and moral laxity. Greek philosophical thought, particularly Platonism, often viewed the body as inferior and a prison for the soul, making the idea of a bodily resurrection seem absurd or undesirable to some. This cultural backdrop likely contributed to the skepticism regarding the resurrection among some Corinthian believers, as evidenced by Paul's direct address to those who denied it (e.g., 1 Corinthians 15:12). Paul's mission to Corinth, as detailed in Acts 18, established this church, and his initial preaching would have included the resurrection as a core tenet, making his current reminder particularly poignant.
Key Themes
This opening verse immediately introduces several pivotal themes that permeate not only chapter 15 but the entire epistle. The primacy of the gospel is paramount; Paul consistently directs the Corinthians back to the core message of Christ crucified and resurrected as the solution to their various issues, from divisions (1 Corinthians 1:17-18) to ethical dilemmas. The theme of apostolic authority is also evident, as Paul asserts his role as the faithful proclaimer of this gospel, which he received from Christ himself (Galatians 1:11-12). Furthermore, the verse subtly introduces the theme of Christian stability and endurance, as the believers are described as "standing" in this gospel, implying a firm foundation against the shifting tides of false teaching and cultural pressures, a concept Paul echoes in his exhortation to "stand firm in the faith" elsewhere (1 Corinthians 16:13).
Exposition and Analysis
Key Word Analysis
This word, derived from a root meaning "to know," signifies making something known or certifying a truth. Paul is not merely stating an opinion but authoritatively making known a foundational reality, emphasizing its certainty and his role as a reliable messenger of this divine knowledge.
Literally meaning "good message" or "glad tidings," this term encapsulates the core Christian message concerning the saving work of Jesus Christ. In the context of 1 Corinthians 15, it specifically refers to the death, burial, and resurrection of Christ for the forgiveness of sins and the promise of eternal life, which Paul will immediately elaborate upon.
This verb conveys the idea of being firmly established, grounded, or holding a stable position. It implies not just intellectual assent but a secure, enduring spiritual state. For the Corinthians, it means their entire Christian existence and hope are rooted immovably in the gospel Paul preached and they received, providing a powerful counterpoint to any doubts about the resurrection.
Verse Breakdown
"Moreover, brethren, I declare unto you the gospel"
Paul begins with a transitional particle ("Moreover," dé) indicating a continuation or emphasis, addressing the believers affectionately as "brethren" (adelphós). His authoritative declaration ("I declare," gnōrízō) signals his intention to make known a crucial truth, specifically "the gospel" (euangélion), which is the central subject of the entire chapter.
"which I preached unto you"
This clause highlights Paul's apostolic ministry and the initial proclamation of the gospel to the Corinthian church. The verb "preached" (euangelízō) underscores that he delivered this message as good news, emphasizing his role as the original, divinely appointed messenger who first brought them to faith.
"which also ye have received"
This signifies the Corinthians' active and personal appropriation of the gospel message. "Received" (paralambánō) implies that they took it to themselves, embracing it as truth and allowing it to transform their lives, indicating a genuine conversion experience.
"and wherein ye stand;"
This final clause describes the ongoing, present reality of the Corinthian believers. To "stand" (hístēmi) in the gospel means that their current spiritual position, their stability, their identity, and their hope are all firmly grounded in the truth of the gospel they received. It serves as a powerful reminder of the enduring power and foundational nature of this message for their entire Christian walk.
Literary Devices
Paul employs several effective literary devices in this concise opening verse. The use of Repetition is evident in the repeated phrase "unto you," emphasizing the direct, personal nature of Paul's ministry and the gospel's reception by the Corinthians. This also serves as a form of Anaphora if considering the repeated structure. The verse also functions as a powerful Thesis Statement for the entire chapter, clearly stating the subject (the gospel) and its foundational importance before delving into the specific content of the resurrection. Furthermore, the phrase "wherein ye stand" utilizes Metaphor, portraying the gospel not just as a message, but as a stable, unshakeable ground or foundation upon which their faith and lives are built, contrasting with the instability of doubt or false teaching.
Theological and Thematic Connections
Paul's opening statement in 1 Corinthians 15:1 is a theological anchor, reminding believers that the gospel is not a transient idea but the enduring, foundational truth upon which their entire faith rests. It underscores the gospel's objective reality as something "declared" and "preached," and its subjective reality as something "received" and "wherein ye stand." This establishes the gospel as both the content of faith and the power that sustains it, setting the stage for the crucial argument for the resurrection as an inseparable part of this saving message. The stability derived from standing in the gospel is a recurring theme throughout Paul's epistles, emphasizing the need for believers to remain steadfast against error.
Reflection and Application
This verse calls believers today to a profound self-examination of their spiritual foundation. In a world saturated with shifting ideologies and fleeting trends, Paul's reminder to the Corinthians is timeless: our faith is not built on personal feelings, cultural currents, or human wisdom, but on the unshakeable, historical, and redemptive truth of the gospel. To "stand" in the gospel means to continually return to its core tenets—Christ's death, burial, and resurrection—as the source of our identity, hope, and strength. It challenges us to assess whether our lives truly reflect the transforming power of this good news, or if we have allowed doubts, distractions, or alternative narratives to erode our firm footing. Embracing and living out the gospel daily provides the stability needed to navigate life's challenges and remain steadfast in our confession.
Questions for Reflection
FAQ
Why does Paul start Chapter 15 by reminding them of the gospel they already know?
Paul begins by reiterating the gospel because some in Corinth were questioning or denying the resurrection of the dead, which is an absolutely essential component of the gospel message. By reminding them of the gospel they "received" and "wherein ye stand," Paul re-establishes common ground and underscores that belief in the resurrection is not a new or optional doctrine, but an inherent truth foundational to their very salvation and Christian identity. It's a strategic rhetorical move to bring them back to the core truth before addressing their specific doubts about the resurrection, as he will elaborate in 1 Corinthians 15:3-4.
What is the significance of the phrase "wherein ye stand"?
The phrase "wherein ye stand" (Greek: hístēmi) signifies a firm, stable, and enduring position. It implies that the gospel is not just something they heard or believed in the past, but it is the current, active foundation of their spiritual lives. Their present spiritual stability, their identity as Christians, and their hope for the future are all securely rooted in this unchanging truth. It contrasts with being wavering or unstable in their faith, and it sets the stage for Paul's argument that denying the resurrection would undermine the very ground upon which they stand. This concept of standing firm is echoed in other Pauline epistles, such as Ephesians 6:13-14.
Christ-Centered Fulfillment
While 1 Corinthians 15:1 directly speaks of the gospel as "preached," "received," and "wherein ye stand," its Christ-centered fulfillment is profoundly evident in the content of that very gospel. The "good news" Paul declares is inextricably linked to the person and work of Jesus Christ. The gospel is not merely a set of propositions, but the saving narrative of the Lamb of God who takes away the sin of the world, whose life, death, and resurrection constitute the very heart of this message. To "stand" in the gospel, therefore, is to stand in Christ—to be firmly rooted in His finished work on the cross, His triumph over death, and His ongoing reign as Lord. He is the substance of the gospel, the one who embodies the "good news" of salvation and reconciliation with God (2 Corinthians 5:19). Our standing is not in our own merit or understanding, but in the perfect righteousness and redemptive power of Christ, who is our life (Colossians 3:4) and the very hope of glory (Colossians 1:27). Thus, this verse implicitly points to Christ as the ultimate foundation and enduring reality of the believer's faith.