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.
"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.
The resurrection of the body is the whole point of our gospel message. Without it, all the works of prayer and fasting which we do are meaningless.
Continue studying 1 Corinthians 15:2 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
First Corinthians 15:2 serves as a pivotal verse within Paul's comprehensive defense of the resurrection, articulating that salvation is intrinsically linked to the gospel message he proclaimed. It underscores the vital necessity of holding fast to this foundational truth, warning against a superficial or ineffectual belief that ultimately proves to be futile. The verse thus calls believers to a steadfast adherence to the core tenets of their faith, particularly the reality of Christ's resurrection, which is the bedrock of Christian hope and eternal life.
Context
Literary Context
This verse immediately follows Paul's powerful declaration in 1 Corinthians 15:1 where he reminds the Corinthian believers of the gospel he "preached unto you, which also ye have received, and wherein ye stand." Chapter 15 is entirely dedicated to the doctrine of the resurrection, which appears to have been a point of contention or confusion within the Corinthian church. Some members evidently denied the resurrection of the dead (1 Corinthians 15:12). Paul's argument in this chapter is meticulously structured: he first re-establishes the historical facts of Christ's resurrection (verses 3-11), then demonstrates the logical and theological impossibility of denying the resurrection of believers if Christ Himself was raised (verses 12-19), before moving to the victorious implications of Christ's triumph over death (verses 20-28) and the practical consequences for Christian life (verses 29-34). Verse 2, therefore, functions as a crucial link, reminding them that the very salvation they possess is contingent upon the gospel message, which centrally includes the resurrection.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub known for its diverse philosophical schools, moral laxity, and a strong emphasis on rhetorical skill and worldly wisdom. Greek philosophical thought, particularly Platonism and Stoicism, often viewed the body as inferior or a prison for the soul, making the concept of a bodily resurrection difficult for many to accept. This cultural backdrop likely contributed to the Corinthian believers' struggles with the doctrine of the resurrection. Paul's emphasis on the historical fact of Christ's resurrection and the necessity of holding firmly to this truth directly challenges these prevailing philosophical currents. Furthermore, the Corinthian church itself was plagued by divisions, pride, and ethical issues, making Paul's foundational reminder about the gospel's power and the need for genuine, enduring faith all the more critical.
Key Themes
1 Corinthians 15 is rich with theological themes, and verse 2 contributes significantly to several. The primary theme is undoubtedly The Resurrection of the Dead, both Christ's and believers'. Paul establishes that the resurrection is not an optional belief but an essential component of the gospel, without which faith is futile and salvation impossible (1 Corinthians 15:14-19). Another key theme is The Efficacy of the Gospel for Salvation. The verse explicitly states that salvation is "by which also ye are saved," directly linking deliverance from sin and death to the proclaimed good news. This underscores the gospel's inherent power, as also seen in Romans 1:16. Finally, the verse introduces the theme of Perseverance and Authentic Faith. The conditional clauses ("if ye keep in memory," "unless ye have believed in vain") highlight that true saving faith is not merely intellectual assent but a transformative, enduring commitment that holds fast to the truth, distinguishing genuine belief from a superficial or temporary profession.
Exposition and Analysis
Key Word Analysis
This term (G4982) signifies deliverance, preservation, or healing. In this context, it refers to spiritual salvation, encompassing rescue from the penalty and power of sin, leading to eternal life. It points to the complete work of God in bringing humanity into a right relationship with Him through Christ, securing their ultimate well-being.
Derived from G2722, this phrase means "to hold down (fast)," "to retain," or "to possess firmly." It implies more than mere intellectual recall; it denotes a tenacious adherence to the truth, a firm grasp that withstands challenges, doubts, and temptations. It speaks to the active and persistent retention of the gospel's message in one's heart and mind.
This word (G1500) suggests something done "without reason," "idly," or "to no effect." When combined with "believed," it describes a faith that is superficial, unproductive, or ultimately proves to be unfruitful, lacking the transformative power and genuine commitment characteristic of true saving faith. It points to a belief that fails to achieve its intended purpose or yield genuine spiritual fruit.
Verse Breakdown
"By which also ye are saved"
This opening phrase directly connects the Corinthian believers' salvation to the gospel message Paul had previously preached (referred to in 1 Corinthians 15:1). It emphasizes that the gospel is not merely information but the divine instrument through which God's saving power is manifested, delivering individuals from sin's dominion and its eternal consequences. It establishes the gospel as the essential prerequisite for their spiritual deliverance and eternal life.
"if ye keep in memory what I preached unto you"
This conditional clause introduces a crucial aspect of genuine faith: perseverance. The phrase "keep in memory" (Greek: katéchō) implies more than just intellectual recollection; it means to "hold fast" or "retain firmly." It suggests that true salvation is evidenced by a steadfast adherence to the core truths of the gospel, particularly the resurrection, which Paul is about to expound upon. This condition highlights that an authentic faith is not fleeting but endures through trials and temptations, demonstrating its reality through continued belief and obedience to the proclaimed word.
"unless ye have believed in vain"
This concluding warning serves as a sobering caveat. The phrase "in vain" (Greek: eikē) signifies "without cause," "to no purpose," or "fruitless." It suggests that a belief that does not result in perseverance, or that is not rooted in the full truth of the gospel (including the resurrection), is ultimately unproductive and lacks genuine saving power. This challenges the Corinthians, and indeed all believers, to examine the depth and authenticity of their faith, ensuring it is a transformative trust in Christ and His resurrection, not merely a superficial or intellectual assent that yields no lasting spiritual fruit.
Literary Devices
Paul masterfully employs several literary devices in this concise verse. The primary device is Conditional Language, evident in the "if... unless" clauses. This structure sets up a clear premise and consequence, compelling the reader to consider the implications of their faith. It functions as both an Exhortation to steadfastness and a Warning against superficiality. By presenting salvation as conditional upon "keeping in memory" the preached gospel, Paul exhorts them to active, enduring faith. Simultaneously, the phrase "unless ye have believed in vain" serves as a stark warning, prompting self-examination and highlighting the danger of a faith that is not genuine or robust enough to withstand challenges. This creates a rhetorical tension, urging the Corinthians to confirm the authenticity and depth of their belief.
Theological and Thematic Connections
This verse powerfully encapsulates the essence of the gospel's saving power and the nature of genuine faith. It teaches that salvation is a divine act initiated through the faithful proclamation of the good news, but it also necessitates an enduring, active reception on the part of the believer. The warning against believing "in vain" highlights that true faith is not merely intellectual assent but a transformative, persevering trust that holds fast to the truth, particularly the foundational truth of Christ's resurrection. This steadfastness is a mark of authenticity, distinguishing a living faith from a dead one.
Reflection and Application
First Corinthians 15:2 calls us to a profound self-reflection on the nature of our faith and the gospel we profess. In a world constantly shifting its truths, Paul's words remind us that salvation is anchored in an unchangeable message: the gospel of Jesus Christ, particularly His death and resurrection. This verse challenges us to move beyond a mere intellectual understanding of Christian doctrines to a deep, abiding commitment that actively "keeps in memory" the truth. It's not about earning salvation, but about demonstrating the reality of the salvation already received through a life of consistent belief and adherence to the gospel. We are prompted to ask ourselves: Is our faith merely a fleeting sentiment, or is it a firm, unwavering grip on the transformative power of Christ? The call is to cultivate a faith that endures, proving its authenticity through perseverance and fruitfulness, ensuring that our belief is not "in vain" but leads to eternal life and glory.
Questions for Reflection
FAQ
Does "if ye keep in memory" imply that salvation can be lost?
The phrase "if ye keep in memory" (Greek: katéchō, meaning "to hold fast" or "retain firmly") does not suggest that salvation is earned by works or can be lost through a momentary lapse of memory. Rather, it speaks to the nature of genuine saving faith, which is characterized by perseverance. True faith, given by God, is not a fleeting intellectual assent but a transformative trust that endures. The condition highlights that those who are truly saved will, by God's grace, continue to hold fast to the gospel. If one ultimately abandons the faith, it indicates that their initial belief was not genuine or "in vain" (as the verse states), rather than a loss of true salvation. This aligns with other New Testament passages that emphasize the security of believers in Christ (e.g., John 10:28-29 and Philippians 1:6).
Christ-Centered Fulfillment
First Corinthians 15:2 finds its ultimate fulfillment in Jesus Christ, who is the very embodiment and content of the gospel message that saves. Paul's emphasis on "what I preached unto you" directly points to the good news of Christ's death for our sins and His glorious resurrection, as he elaborates in 1 Corinthians 15:3-4. Christ is the "way, the truth, and the life" (John 14:6), and it is by holding fast to Him – not just a set of doctrines – that we are saved. The warning against believing "in vain" is a call to a living, dynamic relationship with the risen Lord, for a faith that does not cling to the resurrected Christ is indeed futile (1 Corinthians 15:17). Our salvation is not merely a past event but an ongoing reality sustained by the power of the Holy Spirit, who enables us to "keep in memory" and abide in Christ (John 15:4). Thus, the verse implicitly calls us to fix our gaze on Jesus, "the author and perfecter of our faith" (Hebrews 12:2), whose finished work on the cross and triumphant resurrection secures our salvation and empowers our perseverance.