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Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 15:20–34. His three-level outline is real structure in the source text, so it is rendered as structure.
In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,
I.On the resurrection of Christ.
1.Because he is indeed the first-fruits of those that slept, Co1 15:20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom 11:16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, Th1 4:14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is,
2.Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, Co1 15:21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (Co1 15:23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality.
3.Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num 24:2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly offered afterwards. So Christ's resurrection must, in order of nature, precede that of his saints, though some of these might rise in order of time before him. It is because he has risen that they rise. Note, Those that are Christ's must rise, because of their relation to him.
II.He argues from the continuance of the mediatorial kingdom till all Christ's enemies are destroyed, the last of which is death, Co1 15:24-26.
He has risen, and, upon his resurrection, was invested with sovereign empire, had all power in heaven and earth put into his hands (Mat 28:18), had a name given him above every name, that every knee might bow to him, and every tongue confess him Lord. Phi 2:9-11. And the administration of this kingdom must continue in his hands till all opposing power, and rule, and authority, be put down (Co1 15:24), till all enemies are put under his feet (Co1 15:25), and till the last enemy is destroyed, which is death, Co1 15:26.
1.This argument implies in it all these particulars: - (1.) That our Saviour rose from the dead to have all power put into his hands, and have and administer a kingdom, as Mediator: For this end he died, and rose, and revived, that he might be Lord both of the dead and living, Rom 14:9. (2.) That this mediatorial kingdom is to have an end, at least as far as it is concerned in bringing his people safely to glory, and subduing all his and their enemies: Then cometh the end, Co1 15:24. (3.) That it is not to have an end till all opposing power be put down, and all enemies brought to his feet, Co1 15:24, Co1 15:25. (4.) That, among other enemies, death must be destroyed (Co1 15:26) or abolished; its powers over its members must be disannulled. Thus far the apostle is express; but he leaves us to make the inference that therefore the saints must rise, else death and the grave would have power over them, nor would our Saviour's kingly power prevail against the last enemy of his people and annul its power. When saints shall live again, and die no more, then, and not till then, will death be abolished, which must be brought about before our Saviour's mediatorial kingdom is delivered up, which yet must be in due time. The saints therefore shall live again and die no more. This is the scope of the argument; but,
2.The apostle drops several hints in the course of it which it will be proper to notice: as,
(1.)That our Saviour, as man and mediator between God and man, has a delegated royalty, a kingdom given: All things are put under him, he excepted that did put all things under him, Co1 15:27. As man, all his authority must be delegated. And, though his mediation supposes his divine nature, yet as Mediator he does not so explicitly sustain the character of God, but a middle person between God and man, partaking of both natures, human and divine, as he was to reconcile both parties, God and man, and receiving commission and authority from God the Father to act in this office. The Father appears, in this whole dispensation, in the majesty and with the authority of God: the Son, made man, appears as the minister of the Father, though he is God as well as the Father. Nor is this passage to be understood of the eternal dominion over all his creatures which belongs to him as God, but of a kingdom committed to him as Mediator and God-man, and that chiefly after his resurrection, when, having overcome, he sat down with his Father on his throne, Rev 3:21. Then was the prediction verified, I have set my king upon my holy hill of Zion (Psa 2:6), placed him on his throne. This is meant by the phrase so frequent in the writings of the New Testament, of sitting at the right hand of God (Mar 16:19; Rom 8:34; Col 3:1 etc.), on the right hand of power (Mar 14:62; Luk 22:69), on the right hand of the throne of God (Heb 12:2), on the right hand of the throne of the Majesty in the heavens, Heb 8:1. Sitting down in this seat is taking upon him the exercise of his mediatorial power and royalty, which was done upon his ascension into heaven, Mar 16:19. And it is spoken of in scripture as a recompence made him for his deep humiliation and self-abasement, in becoming man, and dying for man the accursed death of the cross, Phi 2:6-12. Upon his ascension, he was made head over all things to the church, had power given him to govern and protect it against all its enemies, and in the end destroy them and complete the salvation of all that believe in him. This is not a power appertaining to Godhead as such; it is not original and unlimited power, but power given and limited to special purposes. And though he who has it is God, yet, inasmuch as he is somewhat else besides God, and in this whole dispensation acts not as God, but as Mediator, not as the offended Majesty, but as one interposing in favour of his offending creatures, and this by virtue of his consent and commission who acts and appears always in that character, he may properly be said to have this power given him; he may reign as God, with power unlimited, and yet may reign as Mediator, with a power delegated, and limited to these particular purposes.
(2.)That this delegated royalty must at length be delivered up to the Father, from whom it was received (Co1 15:24); for it is a power received for particular ends and purposes, a power to govern and protect his church till all the members of it be gathered in, and the enemies of it for ever subdued and destroyed (Co1 15:25, Co1 15:26), and when these ends shall be obtained the power and authority will not need to be continued. The Redeemer must reign till his enemies be destroyed, and the salvation of his church and people accomplished; and, when this end is attained, then will he deliver up the power which he had only for this purpose, though he may continue to reign over his glorified church and body in heaven; and in this sense it may notwithstanding be said that he shall reign for ever and ever (Rev 11:15), that he shall reign over the house of Jacob for ever, and of his kingdom there shall be no end (Luk 1:33), that his dominion is an everlasting dominion, which shall not pass away, Dan 7:14. See also Mic 4:7.
(3.)The Redeemer shall certainly reign till the last enemy of his people be destroyed, till death itself be abolished, till his saints revive and recover perfect life, never to be in fear and danger of dying any more. He shall have all power in heaven and earth till then - he who loved us, and gave himself for us, and washed us from our sins in his own blood - he who is so nearly related to us, and so much concerned for us. What support should this be to his saints in every hour of distress and temptation! He is alive who was dead, and liveth for ever, and doth reign, and will continue to reign, till the redemption of his people be completed, and the utter ruin of their enemies effected.
(4.)When this is done, and all things are put under his feet, then shall the Son become subject to him that put all things under him, that God may be all in all, Co1 15:28. The meaning of this I take to be that then the man Christ Jesus, who hath appeared in so much majesty during the whole administration of his kingdom, shall appear upon giving it up to be a subject of the Father. Things are in scripture many times said to be when they are manifested and made to appear; and this delivering up of the kingdom will make it manifest that he who appeared in the majesty of the sovereign king was, during this administration, a subject of God. The glorified humanity of our Lord Jesus Christ, with all the dignity and power conferred on it, was no more than a glorious creature. This will appear when the kingdom shall be delivered up; and it will appear to the divine glory, that God may be all in all, that the accomplishment of our salvation may appear altogether divine, and God alone may have the honour of it. Note, Though the human nature must be employed in the work of our redemption, yet God was all in all in it. It was the Lord's doing and should be marvellous in our eyes.
III.He argues for the resurrection, from the case of those who were baptized for the dead (Co1 15:29):
What shall those do who are baptized for the dead, if the dead rise not at all? Why are they baptized for the dead? What shall they do if the dead rise not? What have they done? How vain a thing hath their baptism been! Must they stand by it, or renounce it? why are they baptized for huper the dead, if the dead rise not? tō nekrōn. But what is this baptism for the dead? It is necessary to be known, that the apostle's argument may be understood; whether it be only argumentum ad hominem, or ad rem; that is, whether it conclude for the thing in dispute universally, or only against the particular persons who were baptized for the dead. But who shall interpret this very obscure passage, which, though it consists of no more than three words, besides the articles, has had more than three times three senses put on it by interpreters? It is not agreed what is meant by baptism, whether it is to be taken in a proper or figurative sense, and, if in a proper sense, whether it is to be understood or Christian baptism properly so called, or some other ablution. And as little is it agreed who are the dead, or in what sense the preposition huper is to be taken. Some understand the dead of our Saviour himself; vide Whitby in loc. Why are persons baptized in the name of a dead Saviour, a Saviour who remains among the dead, if the dead rise not? But it is, I believe, and instance perfectly singular for hoi nekroi to mean no more than one dead person; it is a signification which the words have nowhere else. And the hoi baptizomenoi (the baptized) seem plainly to mean some particular persons, not Christians in general, which yet must be the signification if the hoi nekroi (the dead) be understood of our Saviour. Some understand the passage of the martyrs: Why do they suffer martyrdom for their religion? This is sometimes called the baptism of blood by ancients, and, by our Saviour himself, baptism indefinitely, Mat 20:22; Luk 12:50. But in what sense can those who die martyrs for their religion be said to be baptized (that is, die martyrs) for the dead? Some understand it of a custom that was observed, as some of the ancients tell us, among many who professed the Christian name in the first ages, of baptizing some in the name and stead of catechumens dying without baptism. But this savoured of such superstition that, if the custom had prevailed in the church so soon, the apostle would hardly have mentioned it without signifying a dislike of it. Some understand it of baptizing over the dead, which was a custom, they tell us, that early obtained; and this to testify their hope of the resurrection. This sense is pertinent to the apostle's argument, but it appears not that any such practice was in use in the apostle's time. Others understand it of those who have been baptized for the sake, or on occasion, of the martyrs, that is, the constancy with which they died for their religion. Some were doubtless converted to Christianity by observing this: and it would have been a vain thing for persons to have become Christians upon this motive, if the martyrs, by losing their lives for religion, became utterly extinct, and were to live no more. But the church at Corinth had not, in all probability, suffered much persecution at this time, or seem many instances of martyrdom among them, nor had many converts been made by the constancy and firmness which the martyrs discovered. Not to observe that hoi nekroi seems to be too general an expression to mean only the martyred dead. It is as easy an explication of the phrase as any I have met with, and as pertinent to the argument, to suppose the hoi nekroi to mean some among the Corinthians, who had been taken off by the hand of God. We read that many were sickly among them, and many slept (Co1 11:30), because of their disorderly behaviour at the Lord's table. These executions might terrify some into Christianity; as the miraculous earthquake did the jailer, Act 16:29, Act 16:30, etc. Persons baptized on such an occasion might be properly said to be baptized for the dead, that is, on their account. And the hoi baptizomenoi (the baptized) and the hoi nekroi (the dead) answer to one another; and upon this supposition the Corinthians could not mistake the apostle's meaning. "Now," says he, "what shall they do, and why were they baptized, if the dead rise not? You have a general persuasion that these men have done right, and acted wisely, and as they ought, on this occasion; but why, if the dead rise not, seeing they may perhaps hasten their death, by provoking a jealous God, and have no hopes beyond it?" But whether this be the meaning, or whatever else be, doubtless the apostle's argument was good and intelligible to the Corinthians. And his next is as plain to us.
IV.He argues from the absurdity of his own conduct and that of other Christians upon this supposition,
1.It would be a foolish thing for them to run so many hazards (Co1 15:30): "Why stand we in jeopardy every hour? Why do we expose ourselves to continual peril - we Christians, especially we apostles?" Every one knows that it was dangerous being a Christian, and much more a preacher and an apostle, at that time. "Now," says the apostle, "what fools are we to run these hazards, if we have no better hopes beyond death, if when we die we die wholly, and revive no more!" Note, Christianity were a foolish profession if it proposed no hopes beyond this life, at least in such hazardous times as attended the first profession of it; it required men to risk all the blessings and comforts of this life, and to face and endure all the evils of it, without any future prospects. And is this a character of his religion fit for a Christian to endure? And must he not fix this character on it if he give up his future hopes, and deny the resurrection of the dead? This argument the apostle brings home to himself: "I protest," says he, "by your rejoicing in Jesus Christ, by all the comforts of Christianity, and all the peculiar succours and supports of our holy faith, that I die daily," Co1 15:31. He was in continual danger of death, and carried his life, as we say, in his hand. And why should he thus expose himself, if he had no hopes after life? To live in daily view and expectation of death, and yet have no prospect beyond it, must be very heartless and uncomfortable, and his case, upon this account, a very melancholy one. He had need be very well assured of the resurrection of the dead, or he was guilty of extreme weakness, in hazarding all that was dear to him in this world, and his life into the bargain. He had encountered very great difficulties and fierce enemies; he had fought with beasts at Ephesus (Co1 15:32), and was in danger of being pulled to pieces by an enraged multitude, stirred up by Demetrius and the other craftsmen (Act 19:24, etc.), though some understand this literally of Paul's being exposed to fight with wild beasts in the amphitheatre, at a Roman show in that city. And Nicephorus tells a formal story to this purport, and of the miraculous complaisance of the lions to him when they came near him. But so remarkable a trial and circumstance of his life, methinks, would not have been passed over by Luke, and much less by himself, when he gives us so large and particular a detail of his sufferings, Co2 11:24, ad fin. When he mentioned that he was five times scourged of the Jews, thrice beaten with rods, once stoned, thrice shipwrecked, it is strange that he should not have said that he was once exposed to fight with the beasts. I take it, therefore, that this fighting with beasts is a figurative expression, that the beasts intended were men of a fierce and ferine disposition, and that this refers to the passage above cited. "Now," says he, "what advantage have I from such contests, if the dead rise not? Why should I die daily, expose myself daily to the danger of dying by violent hands, if the dead rise not? And if post mortem nihil - if I am to perish by death, and expect nothing after it, could any thing be more weak?" Was Paul so senseless? Had he given the Corinthians any ground to entertain such a thought of him? If he had not been well assured that death would have been to his advantage, would he, in this stupid manner, have thrown away his life? Could any thing but the sure hopes of a better life after death have extinguished the love of life in him to this degree? "What advantageth it me, if the dead rise not? What can I propose to myself?" Note, It is very lawful and fit for a Christian to propose advantage to himself by his fidelity to God. Thus did Paul. Thus did our blessed Lord himself, Heb 12:2. And thus we are bidden to do after his example, and have our fruit to holiness, that our end may be everlasting life. This is the very end of our faith, even the salvation of our souls (Pe1 1:9), not only what it will issue in, but what we should aim at.
2.It would be a much wiser thing to take the comforts of this life: Let us eat and drink, for tomorrow we die (Co1 15:32); let us turn epicures. Thus this sentence means in the prophet, Isa 22:13. Let us even live like beasts, if we must die like them. This would be a wiser course, if there were no resurrection, no after-life or state, than to abandon all the pleasures of life, and offer and expose ourselves to all the miseries of life, and live in continual peril of perishing by savage rage and cruelty. This passage also plainly implies, as I have hinted above, that those who denied the resurrection among the Corinthians were perfect Sadducees, of whose principles we have this account in the holy writings, that they say, There is no resurrection, neither angel nor spirit (Act 23:8), that is, "Man is all body, there is nothing in him to survive the body, nor will that, when once he is dead, ever revive again." Such Sadducees were the men against whom the apostle argued; otherwise his arguments had no force in them; for, though the body should never revive, yet, as long as the mind survived it, he might have much advantage from all the hazards he ran for Christ's sake. Nay, it is certain that the mind is to be the principal seat and subject of the heavenly glory and happiness. But, if there were no hopes after death, would not every wise man prefer an easy comfortable life before such a wretched one as the apostle led; nay, and endeavour to enjoy the comforts of life as fast as possible, because the continuance of it is short? Note, Nothing but the hopes of better things hereafter can enable a man to forego all the comforts and pleasures here, and embrace poverty, contempt, misery, and death. Thus did the apostles and primitive Christians; but how wretched was their case, and how foolish their conduct, if they deceived themselves, and abused the world with vain and false hopes!
V.The apostle closes his argument with a caution, exhortation, and reproof.
1.A caution against the dangerous conversation of bad men, men of loose lives and principles: Be not deceived, says he; evil communications corrupt good manners, Co1 15:33. Possibly, some of those who said that there was no resurrection of the dead were men of loose lives, and endeavoured to countenance their vicious practices by so corrupt a principle; and had that speech often in their mouths Let us eat and drink, for tomorrow we die. Now, the apostle grants that their talk was to the purpose if there was no future state. But, having confuted their principle, he now warns the Corinthians how dangerous such men's conversation must prove. He tells them that they would probably be corrupted by them, and fall in with their course of life, if they gave into their evil principles. Note, Bad company and conversation are likely to make bad men. Those who would keep their innocence must keep good company. Error and vice are infectious: and, if we would avoid the contagion, we must keep clear of those who have taken it. He that walketh with wise men shall be wise; but a companion of fools shall be destroyed, Pro 13:20.
2.Here is an exhortation to break off their sins, and rouse themselves, and lead a more holy and righteous life (Co1 15:34): Awake to righteousness, or awake righteously, eknēpsate dikaiōs, and sin not, or sin no more. "Rouse yourselves, break off your sins by repentance: renounce and forsake every evil way, correct whatever is amiss, and do not, by sloth and stupidity, be led away into such conversation and principles as will sap your Christian hopes, and corrupt your practice." The disbelief of a future state destroys all virtue and piety. But the best improvement to be made of the truth is to cease from sin, and set ourselves to the business of religion, and that in good earnest. If there will be a resurrection and a future life, we should live and act as those who believe it, and should not give into such senseless and sottish notions as will debauch our morals, and render us loose and sensual in our lives.
3.Here is a reproof, and a sharp one, to some at least among them: Some of you have not the knowledge of God; I speak this to your shame. Note, It is a shame in Christians not to have the knowledge of God. The Christian religion gives the best information that can be had about God, his nature, and grace, and government. Those who profess this religion reproach themselves, by remaining without the knowledge of God; for it must be owing to their own sloth, and slight of God, that they are ignorant of him. And is it not a horrid shame for a Christian to slight God, and be so wretchedly ignorant in matters that so nearly and highly concern him? Note, also, It must be ignorance of God that leads men into the disbelief of a resurrection and future life. Those who know God know that he will not abandon his faithful servants, nor leave them exposed to such hardships and sufferings without any recompence or reward. They know he is not unfaithful nor unkind, to forget their labour and patience, their faithful services and cheerful sufferings, or let their labour be in vain. But I am apt to think that the expression has a much stronger meaning; that there were atheistical people among them who hardly owned a God, or one who had any concern with or took cognizance of human affairs. These were indeed a scandal and shame to any Christian church. Note, Real atheism lies at the bottom of men's disbelief of a future state. Those who own a God and a providence, and observe how unequal the distributions of the present life are, and how frequently the best men fare worst, can hardly doubt an after state, where every thing will be set to rights.
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That we receive more as the reward of our suffering than what we endure here in the suffering itself, The blessed Apostle Paul proves; who by the divine condescension, being caught up into the third heaven and into paradise, testifies that he heard unspeakable words, who boasts that he saw Jesus Christ by the faith of sight, who professes that which he both learnt and saw with the greater truth of consciousness, and says: "The sufferings of this present time are not worthy to be compared with the coming glory which shall be revealed in us." Who, then, does not with all his powers labour to attain to such a glory that he may become the friend of God, that he may at once rejoice with Christ, that after earthly tortures and punishments he may receive divine rewards? If to soldiers of this world it is glorious to return in triumph to their country when the foe is vanquished, how much more excellent and greater is the glory, when the devil is overcome, to return in triumph to paradise, and to bring back victorious trophies to that place whence Adam was ejected as a sinner, after casting down him who formerly had cast him down; to offer to God the most acceptable gift-an uncorrupted faith, and an unyielding virtue of mind, an illustrious praise of devotion; to accompany Him when He shall come to receive vengeance from His enemies, to stand at His side when He shall sit to judge, to become co-heir of Christ, to be made equal to the angels; with the patriarchs, with the apostles. with the prophets, to rejoice in the possession of the heavenly kingdom! Such thoughts as these, what persecution can conquer, what tortures can overcome? The brave and stedfast mind, founded in religious meditations, endures; and the spirit abides unmoved against all the terrors of the devil and the threats of the world, when it is strengthened by the sure and solid faith of things to come. In persecutions, earth is shut up, but heaven is opened; Antichrist is threatening, but Christ is protecting; death is brought in, but immortality follows; the world is taken away from him that is slain, but paradise is set forth to him restored; the life of time is extinguished, but the life of eternity is realized. What a dignity it is, and what a security, to go gladly from hence, to depart gloriously in the midst of afflictions and tribulations; in a moment to close the eyes with which men and the world are looked upon, and at once to open them to look upon God and Christ! Of such a blessed departure how great is the swiftness! You shall be suddenly taken away from earth, to be placed in the heavenly kingdoms. It behoves us to embrace these things in our mind and consideration, to meditate on these things day and night. If persecution should fall upon such a soldier of God, his virtue, prompt for battle, will not be able tO be overcome. Or if his call should come to him before, his faith shall not be without reward, seeing it was prepared for martyrdom; without loss of time, the reward is rendered by the judgment of God. In persecution, the warfare,-in peace, the purity of conscience, is crowned.
"Why do we also stand in jeopardy every hour? I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily."
See again whence he endeavors to establish the doctrine, from his own suffrage: or rather not from his only, but from that also of the other apostles. And this too is no small thing; that the teachers whom you produce were full of vehement conviction and signified the same not by words only, but also by very deeds. Therefore, you see, he doth not say simply, "we are persuaded," for this alone was not sufficient to persuade them, but he also furnishes the proof by facts; as if he should say, "in words to confess these things haply seems to you no marvel; but if we should also produce unto you the voice which deeds send forth, what can ye have to say against that? Hear ye then, how by our perils also day by day we confess these things?" And he said not "I," but "we," taking along with him all the apostles together, and thereby at once speaking modestly and adding credibility to his discourse.
For what can ye have to say? that we are deceiving you when we preach these things, and that our doctrines come of vain-glory? Nay, our perils suffer you not to pass such a sentence. For who would choose to be in continual jeopardy to no purpose and with no effect? Wherefore also he said, "Why do we also stand in jeopardy every hour?" For if one should even choose it through vain-glory, such his choice will be but for once and again, not all his life long, like ours. For we have assigned our whole life to this purpose.
"I protest by that glorying in you which I have in Christ Jesus our Lord, I die daily:" by glorying here, meaning their advancement. Thus since he had intimated that his perils were many, lest he might seem to say this by way of lamentation, "far from grieving," saith he, "I even glory in suffering this for your sake." And doubly, he saith, he takes delight in it, both as being in jeopardy for their sakes and as beholding their proficiency. Then doing what is usual with him, because he had uttered great things, he refers both to Christ.
But how doth he "die daily?" by his readiness and preparation for that event. And wherefore saith he these words? Again by these also to establish the doctrine of the resurrection. "For who would choose," saith he, "to undergo so many deaths, if there be no resurrection nor life after this? Yea, if they who believe in the resurrection would scarcely put themselves in jeopardy for it except they were very noble of heart: much more would not the unbeliever (so he speaks) choose to undergo so many deaths and so terrible." Thus, see by degrees how very high he mounts up. He had said, "we stand in jeopardy," he added, "every hour," then, "daily," then, "I not only 'stand in jeopardy,'" saith he, but "I even 'die:'" he concludes accordingly by pointing out also what kind of deaths they were.
Here Paul outlines both the magnitude of the problems he faces and the greatness of God’s providential care for him.
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CNTR CollationThe earliest Greek manuscripts of this verse, collated letter by letter.
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Summary
Paul's emphatic declaration in 1 Corinthians 15:31 serves as a powerful testament to his unwavering conviction in the resurrection of the dead, asserting that his life of continuous peril and self-sacrifice is a daily experience of "dying" for the sake of the Gospel, validated by the spiritual transformation he witnessed in the Corinthian believers through Christ Jesus their Lord. This statement is a cornerstone in his broader argument for the reality and necessity of the resurrection.
Context
Literary Context
This verse is a pivotal statement within Paul's comprehensive defense of the bodily resurrection in 1 Corinthians 15. Having established the historical fact of Christ's resurrection as the cornerstone of the Christian faith and the firstfruits of a future resurrection for believers (1 Corinthians 15:3-8; 1 Corinthians 15:20), Paul proceeds to demonstrate the logical absurdity and practical futility of denying the resurrection. He argues that if the dead are not raised, then Christ was not raised, preaching is in vain, faith is futile, and believers are still in their sins (1 Corinthians 15:13-19). In 1 Corinthians 15:29-34, Paul shifts to an argumentum ad hominem, using his own life of suffering and constant exposure to death as proof of his conviction. His willingness to face such dangers daily would be utterly irrational and meaningless if there were no future resurrection and eternal hope. This verse, therefore, directly underpins his argument that the resurrection is not merely a theological concept but a lived reality that motivates extreme sacrifice.
Historical & Cultural Context
Corinth was a bustling, cosmopolitan port city, a hub of trade and diverse philosophies, including Epicureanism, which often denied an afterlife, and various forms of Gnosticism, which sometimes devalued the physical body. The Corinthian church, while gifted, struggled with divisions, immorality, and doctrinal confusion, including doubts about the resurrection. Paul's ministry in such an environment was fraught with peril, as documented in Acts and his own letters. He faced opposition from Jewish leaders, pagan authorities, and even false teachers within the Christian community. His "daily dying" was not a hyperbole but a reflection of the constant threats of imprisonment, beatings, stoning, shipwreck, and betrayal (2 Corinthians 11:23-27). The ancient world did not offer the same legal protections or medical advancements we enjoy today, making travel and missionary work inherently dangerous. Paul's oath, "I protest by your rejoicing," also reflects a common ancient practice of swearing by something highly valued or sacred to affirm truth, in this case, the spiritual fruit of his ministry in Corinth.
Key Themes
1 Corinthians 15:31 powerfully articulates several core themes central to Paul's theology and the broader Christian message. Foremost is the centrality of the resurrection, which serves as the ultimate motivation for Paul's sacrificial life. Without the hope of resurrection, his "dying daily" would be pointless, leading to the Epicurean philosophy of "Let us eat and drink, for tomorrow we die" (1 Corinthians 15:32). This verse also highlights the theme of apostolic suffering and authenticity, demonstrating that Paul's immense hardships were not accidental but an integral part of his faithful witness to the Gospel, validating his message and ministry. Furthermore, it underscores the concept of dying to self, a continuous process of crucifying one's own desires, ambitions, and comfort for the sake of Christ and His kingdom, a theme echoed in Jesus' call to take up one's cross daily (Luke 9:23). Finally, the verse subtly touches on spiritual fruit as validation, where the "rejoicing" of the Corinthian believers serves as tangible evidence of the Holy Spirit's work through Paul's ministry, making his suffering meaningful and purposeful.
Exposition and Analysis
Key Word Analysis
A primary particle, probably an intensive form of ναί (nai, "yes"); a particle of attestation (accompanied by the object invoked or appealed to in confirmation); "as sure as." Paul uses this emphatic particle to introduce a solemn affirmation, akin to an oath. It underscores the absolute certainty and conviction with which he makes his declaration, appealing to something undeniably true and valuable – the spiritual joy and transformation of the Corinthian believers. This is not merely a statement but a deeply felt, sworn testimony.
From καυχάομαι (kauchaomai, "to boast"); boasting (properly, the act; by implication, the object), in a good or a bad sense. Here, it refers to the spiritual glory or boast Paul has in the Corinthian believers. This "rejoicing" is not a worldly pride but a profound spiritual satisfaction and joy derived from seeing their faith and transformation, which he attributes to Christ Jesus. It is the fruit of his ministry and a powerful affirmation of the Gospel's reality.
From ἀπό (apo, "from") and θνήσκω (thnēskō, "to die"); to die off (literally or figuratively). In this context, combined with "daily," it signifies a continuous, ongoing process of facing death-like situations and experiencing a spiritual death to self. It encompasses both the constant physical peril Paul endured and the deliberate, daily surrender of his own will, desires, and life to Christ's purposes, embodying a profound self-denial.
G2596 (katá, "down, according to") + G2250 (hēméra, "day"). Literally "according to day" or "day by day." This phrase emphasizes the continuous, relentless nature of Paul's experience. It is not an occasional event but a perpetual state of living on the brink of death, both physically and spiritually, as he consistently chooses Christ's will over his own comfort or safety. The present tense of "I die" combined with "daily" paints a vivid picture of ongoing, moment-by-moment sacrifice.
Verse Breakdown
"I protest by your rejoicing which I have in Christ Jesus our Lord"
Paul begins with a powerful affirmation, almost an oath, using the spiritual joy and transformation of the Corinthian believers as his witness. This "rejoicing" is not a human achievement but a divine work "in Christ Jesus our Lord," signifying that the spiritual fruit in their lives is a direct result of their union with Christ and Paul's ministry empowered by Him. This connection validates Paul's apostleship and the truth of the Gospel he preaches, making his subsequent declaration even more credible.
"I die daily"
This is the stark and profound declaration. It is a present tense verb, emphasizing a continuous, ongoing reality. "Dying daily" encompasses several layers of meaning for Paul: it refers to the constant physical dangers and persecutions he faced for the sake of the Gospel (e.g., beatings, shipwrecks, riots, imprisonment). Beyond physical peril, it also signifies a spiritual mortification of the flesh – a continuous surrender of his own will, desires, and ambitions to the will of Christ. It is a life of radical self-denial, where his personal agenda is constantly laid down for the sake of God's kingdom. This daily dying is directly linked to his belief in the resurrection; without it, such a life of suffering would be utterly irrational.
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 15:31 to underscore his point. The most prominent is Hyperbole or Metaphor in the phrase "I die daily." While Paul literally faced life-threatening situations frequently, the phrase extends beyond mere physical danger to encompass a continuous, conscious act of self-denial and surrender to Christ's will, akin to a daily crucifixion of the self. This vivid imagery is designed to shock and impress upon the Corinthians the extreme commitment required by the Christian life and the profound reality of the resurrection that motivates such a life. Furthermore, there is a strong element of Pathos, as Paul appeals to the Corinthian's "rejoicing" – the very fruit of his arduous ministry among them – as the basis for his solemn oath. This emotional appeal connects his personal suffering directly to their spiritual benefit, making his argument for the resurrection deeply personal and relatable. Finally, the verse functions as a powerful Testimony, offering Paul's own life as living proof of the truth of the resurrection. His willingness to endure perpetual hardship and face death daily serves as an undeniable witness to his conviction that there is a future hope far greater than any earthly suffering.
Theological and Thematic Connections
Paul's declaration of "dying daily" in 1 Corinthians 15:31 is a profound theological statement rooted in the reality of Christ's resurrection and its implications for Christian living. It encapsulates the paradox of the Christian life: that true life is found through a continuous process of dying to self, a concept deeply intertwined with the cruciform pattern of discipleship. Just as Christ died and was raised, believers are called to participate in His death through self-denial and then experience newness of life in Him. This daily dying is not a morbid obsession but a vibrant expression of faith, fueled by the certain hope of future resurrection and eternal glory. It asserts that genuine faith in the resurrection transforms one's present priorities, making the pursuit of God's kingdom and the spread of the Gospel paramount, even at the cost of personal comfort, safety, or ambition. The "rejoicing" of the Corinthians, which Paul appeals to, serves as a tangible manifestation of the Gospel's power, providing the ultimate validation for his sacrificial lifestyle.
Reflection and Application
Paul's declaration, "I die daily," challenges every believer to examine the depth of their commitment and the authenticity of their faith. In a world that often prioritizes comfort, self-preservation, and immediate gratification, the call to "die daily" seems counter-cultural. Yet, it is precisely in this daily surrender of our own desires, ambitions, and even our very lives to Christ that we find true freedom and purpose. This doesn't necessarily mean facing physical persecution every day, though for many believers globally, it still does. Rather, it means a continuous, conscious choice to crucify the "old self" with its sinful inclinations, to prioritize God's will over our own, and to willingly embrace hardship or discomfort for the sake of the Gospel and the advancement of God's kingdom. It is a life lived in constant awareness of our identity in Christ and the glorious hope of resurrection, allowing that future reality to shape our present decisions and sacrifices. Our willingness to "die daily" becomes a powerful testimony to a watching world, demonstrating that our hope is not in fleeting earthly pleasures but in the eternal life promised through Christ.
Questions for Reflection
FAQ
What does Paul mean by "I protest by your rejoicing"?
In this context, "I protest by" (Greek: nḗ) is an emphatic particle used to introduce a solemn affirmation or oath, similar to saying "I swear by" or "as surely as." Paul is appealing to the spiritual joy, transformation, and flourishing of the Corinthian believers as undeniable evidence of the reality and power of the Gospel he preached. Their spiritual fruit is his "rejoicing" or "boast" (Greek: kaúchēsis), and he uses this tangible proof of God's work through him as the basis for the absolute truthfulness of his subsequent statement: that he "dies daily." It's a powerful rhetorical device to underscore the veracity of his claim, connecting his suffering directly to their salvation and joy "in Christ Jesus our Lord."
Is "I die daily" a literal statement of physical death?
While Paul certainly faced numerous life-threatening situations and persecutions, as documented in passages like 2 Corinthians 11:23-27, the phrase "I die daily" (Greek: kath' hēméran apothnḗskō) is primarily a metaphor for a continuous, ongoing experience of profound self-denial, spiritual mortification, and constant exposure to peril for the sake of the Gospel. It signifies a daily surrender of his own will, desires, and comfort to the will of Christ. It implies a lifestyle where he continually puts to death his earthly desires and embraces the suffering and sacrifice inherent in following Jesus, much like Jesus' call to take up one's cross daily. It's a living death to self, motivated by the certain hope of resurrection.
How does Paul's "dying daily" relate to his argument for the resurrection?
Paul's "dying daily" is a crucial part of his argument for the resurrection in 1 Corinthians 15. He argues that if there is no resurrection of the dead, then his life of constant suffering, peril, and self-sacrifice would be utterly meaningless and irrational. Why would he endure such hardships, face death at every turn, and deny himself if there were no future hope, no eternal reward, and no resurrection life? His willingness to "die daily" serves as powerful, personal evidence of his unwavering conviction in the resurrection. It demonstrates that the hope of resurrection is not just a theological concept for him, but a profound reality that shapes his entire existence and motivates his extreme dedication to the Gospel. Without the resurrection, his suffering would be pointless, leading to the despairing conclusion, "Let us eat and drink, for tomorrow we die" (1 Corinthians 15:32).
Christ-Centered Fulfillment
1 Corinthians 15:31 finds its ultimate Christ-centered fulfillment in the life, death, and resurrection of Jesus Himself. Paul's "dying daily" is a direct participation in the pattern of Christ's own life. Jesus, the Lord of glory, willingly "emptied Himself" (Philippians 2:7) and submitted to the ultimate "daily dying" that culminated in His crucifixion. His entire earthly ministry was characterized by self-denial, suffering, and a relentless pursuit of His Father's will, even to the point of death on a cross (Philippians 2:8). Paul's willingness to embrace constant peril and spiritual mortification is therefore an imitation of Christ, a living out of the call to take up one's cross daily and follow Him. The "rejoicing" of the Corinthians, which validates Paul's ministry, is itself a fruit of Christ's redemptive work, demonstrating the power of the Gospel to transform lives. Thus, Paul's "dying daily" is not merely a personal asceticism but a profound theological statement: it is the life of a believer united with Christ in His death so that they might also be united with Him in His resurrection life (Romans 6:5). It is a testament to the fact that the Christian life is fundamentally a participation in the suffering and glory of the resurrected Christ, finding meaning and power only through Him.