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■ 고린도전서 15장
1. 형제들아 내가 너희에게 전한 복음을 너희로 알게 하노니 이는 너희가 받은 것이요 또 그 가운데 선 것이라
Moreover , brethren , I declare unto you the gospel which I preached unto you , which also ye have received , and wherein ye stand ;
2. 너희가 만일 나의 전한 그 말을 굳게 지키고 헛되이 믿지 아니하였으면 이로 말미암아 구원을 얻으리라
By which also ye are saved , if ye keep in memory what I preached unto you , unless ye have believed in vain .
3. 내가 받은 것을 먼저 너희에게 전하였노니 이는 성경대로 그리스도께서 우리 죄를 위하여 죽으시고
For I delivered unto you first of all that which I also received , how that Christ died for our sins according to the scriptures ;
4. 장사 지낸 바 되었다가 성경대로 사흘 만에 다시 살아나사
And that he was buried , and that he rose again the third day according to the scriptures :
5. 게바에게 보이시고 후에 열두 제자에게와
And that he was seen of Cephas , then of the twelve :
6. 그 후에 오백여 형제에게 일시에 보이셨나니 그 중에 지금까지 태반이나 살아 있고 어떤 이는 잠들었으며
After that , he was seen of above five hundred brethren at once ; of whom the greater part remain unto this present , but some are fallen asleep .
7. 그 후에 야고보에게 보이셨으며 그 후에 모든 사도에게와
After that , he was seen of James ; then of all the apostles .
8. 맨 나중에 만삭되지 못하여 난 자 같은 내게도 보이셨느니라
And last of all he was seen of me also , as of one born out of due time .
9. 나는 사도 중에 지극히 작은 자라 내가 하나님의 교회를 핍박하였으므로 사도라 칭함을 받기에 감당치 못할 자로라
For I am the least of the apostles , that am not meet to be called an apostle , because I persecuted the church of God .
10. 그러나 나의 나 된 것은 하나님의 은혜로 된 것이니 내게 주신 그의 은혜가 헛되지 아니하여 내가 모든 사도보다 더 많이 수고하였으나 내가 아니요 오직 나와 함께 하신 하나님의 은혜로라
But by the grace of God I am what I am : and his grace which was bestowed upon me was not in vain ; but I laboured more abundantly than they all : yet not I , but the grace of God which was with me .
11. 그러므로 내나 저희나 이같이 전파하매 너희도 이같이 믿었느니라
Therefore whether it were I or they , so we preach , and so ye believed .
12. 그리스도께서 죽은 자 가운데서 다시 살아나셨다 전파되었거늘 너희 중에서 어떤 이들은 어찌하여 죽은 자 가운데서 부활이 없다 하느냐
Now if Christ be preached that he rose from the dead , how say some among you that there is no resurrection of the dead ?
13. 만일 죽은 자의 부활이 없으면 그리스도도 다시 살지 못하셨으리라
But if there be no resurrection of the dead , then is Christ not risen :
14. 그리스도께서 만일 다시 살지 못하셨으면 우리의 전파하는 것도 헛것이요 또 너희 믿음도 헛것이며
And if Christ be not risen , then is our preaching vain , and your faith is also vain .
15. 또 우리가 하나님의 거짓 증인으로 발견되리니 우리가 하나님이 그리스도를 다시 살리셨다고 증거하였음이라 만일 죽은 자가 다시 사는 것이 없으면 하나님이 그리스도를 다시 살리시지 아니하셨으리라
Yea , and we are found false witnesses of God ; because we have testified of God that he raised up Christ : whom he raised not up , if so be that the dead rise not .
16. 만일 죽은 자가 다시 사는 것이 없으면 그리스도도 다시 사신 것이 없었을 터이요
For if the dead rise not , then is not Christ raised :
17. 그리스도께서 다시 사신 것이 없으면 너희의 믿음도 헛되고 너희가 여전히 죄 가운데 있을 것이요
And if Christ be not raised , your faith is vain ; ye are yet in your sins .
18. 또한 그리스도 안에서 잠자는 자도 망하였으리니
Then they also which are fallen asleep in Christ are perished .
19. 만일 그리스도 안에서 우리의 바라는 것이 다만 이생뿐이면 모든 사람 가운데 우리가 더욱 불쌍한 자리라
If in this life only we have hope in Christ , we are of all men most miserable .
20. 그러나 이제 그리스도께서 죽은 자 가운데서 다시 살아 잠자는 자들의 첫 열매가 되셨도다
But now is Christ risen from the dead , and become the firstfruits of them that slept .
21. 사망이 사람으로 말미암았으니 죽은 자의 부활도 사람으로 말미암는도다
For since by man came death , by man came also the resurrection of the dead .
22. 아담 안에서 모든 사람이 죽은 것 같이 그리스도 안에서 모든 사람이 삶을 얻으리라
For as in Adam all die , even so in Christ shall all be made alive .
23. 그러나 각각 자기 차례대로 되리니 먼저는 첫 열매인 그리스도요 다음에는 그리스도 강림하실 때에 그에게 붙은 자요
But every man in his own order : Christ the firstfruits ; afterward they that are Christ’s at his coming .
24. 그 후에는 나중이니 저가 모든 정사와 모든 권세와 능력을 멸하시고 나라를 아버지 하나님께 바칠 때라
Then cometh the end , when he shall have delivered up the kingdom to God , even the Father ; when he shall have put down all rule and all authority and power .
25. 저가 모든 원수를 그 발 아래 둘 때까지 불가불 왕 노릇 하시리니
For he must reign , till he hath put all enemies under his feet .
26. 맨 나중에 멸망 받을 원수는 사망이니라
The last enemy that shall be destroyed is death .
27. 만물을 저의 발 아래 두셨다 하셨으니 만물을 아래 둔다 말씀하실 때에 만물을 저의 아래 두신 이가 그 중에 들지 아니한 것이 분명하도다
For he hath put all things under his feet . But when he saith all things are put under him, it is manifest that he is excepted which did put all things under him .
28. 만물을 저에게 복종하게 하신 때에는 아들 자신도 그 때에 만물을 자기에게 복종케 하신 이에게 복종케 되리니 이는 하나님이 만유의 주로서 만유 안에 계시려 하심이라
And when all things shall be subdued unto him , then shall the Son also himself be subject unto him that put all things under him , that God may be all in all .
29. 만일 죽은 자들이 도무지 다시 살지 못하면 죽은 자들을 위하여 침례 받는 자들이 무엇을 하겠느냐 어찌하여 저희를 위하여 침례를 받느뇨
Else what shall they do which are baptized for the dead , if the dead rise not at all ? why are they then baptized for the dead ?
30. 또 어찌하여 우리가 때마다 위험을 무릅쓰리요
And why stand we in jeopardy every hour ?
31. 형제들아 내가 그리스도 예수 우리 주 안에서 가진 바 너희에게 대한 나의 자랑을 두고 단언하노니 나는 날마다 죽노라
I protest by your rejoicing which I have in Christ Jesus our Lord , I die daily .
32. 내가 범인처럼 에베소에서 맹수로 더불어 싸웠으면 내게 무슨 유익이 있느뇨 죽은 자가 다시 살지 못할 것이면 내일 죽을 터이니 먹고 마시자 하리라
If after the manner of men I have fought with beasts at Ephesus , what advantageth it me , if the dead rise not ? let us eat and drink ; for to morrow we die .
33. 속지 말라 악한 동무들은 선한 행실을 더럽히나니
Be not deceived : evil communications corrupt good manners .
34. 깨어 의를 행하고 죄를 짓지 말라 하나님을 알지 못하는 자가 있기로 내가 너희를 부끄럽게 하기 위하여 말하노라
Awake to righteousness , and sin not ; for some have not the knowledge of God : I speak this to your shame .
35. 누가 묻기를 죽은 자들이 어떻게 다시 살며 어떠한 몸으로 오느냐 하리니
But some man will say , How are the dead raised up ? and with what body do they come ?
36. 어리석은 자여 너의 뿌리는 씨가 죽지 않으면 살아나지 못하겠고
Thou fool , that which thou sowest is not quickened , except it die :
37. 또 너의 뿌리는 것은 장래 형체를 뿌리는 것이 아니요 다만 밀이나 다른 것의 알갱이뿐이로되
And that which thou sowest , thou sowest not that body that shall be , but bare grain , it may chance of wheat , or of some other grain:
38. 하나님이 그 뜻대로 저에게 형체를 주시되 각 종자에게 그 형체를 주시느니라
But God giveth it a body as it hath pleased him , and to every seed his own body .
39. 육체는 다 같은 육체가 아니니 하나는 사람의 육체요 하나는 짐승의 육체요 하나는 새의 육체요 하나는 물고기의 육체라
All flesh is not the same flesh : but there is one kind of flesh of men , another flesh of beasts , another of fishes , and another of birds .
40. 하늘에 속한 형체도 있고 땅에 속한 형체도 있으나 하늘에 속한 자의 영광이 따로 있고 땅에 속한 자의 영광이 따로 있으니
There are also celestial bodies , and bodies terrestrial : but the glory of the celestial is one , and the glory of the terrestrial is another .
41. 해의 영광도 다르며 달의 영광도 다르며 별의 영광도 다른데 별과 별의 영광이 다르도다
There is one glory of the sun , and another glory of the moon , and another glory of the stars : for one star differeth from another star in glory .
42. 죽은 자의 부활도 이와 같으니 썩을 것으로 심고 썩지 아니할 것으로 다시 살며
So also is the resurrection of the dead . It is sown in corruption ; it is raised in incorruption :
43. 욕된 것으로 심고 영광스러운 것으로 다시 살며 약한 것으로 심고 강한 것으로 다시 살며
It is sown in dishonour ; it is raised in glory : it is sown in weakness ; it is raised in power :
44. 육의 몸으로 심고 신령한 몸으로 다시 사나니 육의 몸이 있은즉 또 신령한 몸이 있느니라
It is sown a natural body ; it is raised a spiritual body . There is a natural body , and there is a spiritual body .
45. 기록된 바 첫 사람 아담은 산 영이 되었다 함과 같이 마지막 아담은 살려주는 영이 되었나니
And so it is written , The first man Adam was made a living soul ; the last Adam was made a quickening spirit .
46. 그러나 먼저는 신령한 자가 아니요 육 있는 자요 그 다음에 신령한 자니라
Howbeit that was not first which is spiritual , but that which is natural ; and afterward that which is spiritual .
47. 첫 사람은 땅에서 났으니 흙에 속한 자이거니와 둘째 사람은 하늘에서 나셨느니라
The first man is of the earth , earthy : the second man is the Lord from heaven .
48. 무릇 흙에 속한 자는 저 흙에 속한 자들과 같고 무릇 하늘에 속한 자는 저 하늘에 속한 자들과 같으니
As is the earthy , such are they also that are earthy : and as is the heavenly , such are they also that are heavenly .
49. 우리가 흙에 속한 자의 형상을 입은 것 같이 또한 하늘에 속한 자의 형상을 입으리라
And as we have borne the image of the earthy , we shall also bear the image of the heavenly .
50. 형제들아 내가 이것을 말하노니 혈과 육은 하나님 나라를 유업으로 받을 수 없고 또한 썩은 것은 썩지 아니한 것을 유업으로 받지 못하느니라
Now this I say , brethren , that flesh and blood cannot inherit the kingdom of God ; neither doth corruption inherit incorruption .
51. 보라 내가 너희에게 비밀을 말하노니 우리가 다 잠잘 것이 아니요 마지막 나팔에 순식간에 홀연히 다 변화하리니
Behold , I shew you a mystery ; We shall not all sleep , but we shall all be changed ,
52. 나팔 소리가 나매 죽은 자들이 썩지 아니할 것으로 다시 살고 우리도 변화하리라
In a moment , in the twinkling of an eye , at the last trump : for the trumpet shall sound , and the dead shall be raised incorruptible , and we shall be changed .
53. 이 썩을 것이 불가불 썩지 아니할 것을 입겠고 이 죽을 것이 죽지 아니함을 입으리로다
For this corruptible must put on incorruption , and this mortal must put on immortality .
54. 이 썩을 것이 썩지 아니함을 입고 이 죽을 것이 죽지 아니함을 입을 때에는 사망이 이김의 삼킨 바 되리라고 기록된 말씀이 응하리라
So when this corruptible shall have put on incorruption , and this mortal shall have put on immortality , then shall be brought to pass the saying that is written , Death is swallowed up in victory .
55. 사망아 너의 이기는 것이 어디 있느냐 사망아 너의 쏘는 것이 어디 있느냐
O death , where is thy sting ? O grave , where is thy victory ?
56. 사망의 쏘는 것은 죄요 죄의 권능은 율법이라
The sting of death is sin ; and the strength of sin is the law .
57. 우리 주 예수 그리스도로 말미암아 우리에게 이김을 주시는 하나님께 감사하노니
But thanks be to God , which giveth us the victory through our Lord Jesus Christ .
58. 그러므로 내 사랑하는 형제들아 견고하며 흔들리지 말며 항상 주의 일에 더욱 힘쓰는 자들이 되라 이는 너희 수고가 주 안에서 헛되지 않은 줄을 앎이니라
Therefore , my beloved brethren , be ye stedfast , unmoveable , always abounding in the work of the Lord , forasmuch as ye know that your labour is not in vain in the Lord .
■ 주석 보기
【고전15:1 JFB】고전15:1-58. The Resurrection Proved against the Deniers of It at Corinth.
Christ's resurrection rests on the evidence of many eye-witnesses, including Paul himself, and is the great fact preached as the groundwork of the Gospel: they who deny the resurrection in general, must deny that of Christ, and the consequence of the latter will be, that Christian preaching and faith are vain.
1. Moreover—"Now" [Alford and Ellicott].
I declare—literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (고전15:34). Compare 갈1:11.
wherein ye stand—wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.
【고전15:1 CWC】They were not only questions of casuistry that disturbed this church, but deeper ones -- especially that of the resurrection of the dead. We may gather the real nature of this difficulty by the manner of Paul's treatment of it.
1. He dwells on the fact of Christ's resurrection (vv. 1-11), in which he furnishes incidentally a definition of the "Gospel" he preached. This consists of just three counts, Christ died for our sins, was buried, and rose again. The proof that he rose again is two-fold, the Old Testament scriptures (v. 4), and human witnesses. Just where or how the former testified to His resurrection is not apparent to the casual reader, but a student like Paul found it in both type and prophecy. Compare also Christ's words to the two disciples en route to Emmaus (Lk. 24). The proof from the human witnesses (514 in all) is given in detail (vv. 5-8). "Born out of due time," some would translate "before the due time," as though Paul were thinking of the national new birth of Israel which is to be. His conversion by the appearance of the Lord at Damascus (Acts 9), was an illustration' before the time of what will take place when the Lord reveals Himself to that people at the end of this age (겔20:35-38; 슥12:10-13:6; 롬11:25-27).
2. Passing from the fact of Christ's resurrection he proceeds to the inference from and the importance of it (vv. 12-19). Christ having arisen, the fact of a resurrection can no longer be disputed (vv. 12, 13, 16). To dispute it would render nugatory the whole scheme of the Gospel on which depended their salvation and future life (vv. 14, 17, 18, 19). Strange that Christians should find it possible to question the resurrection of Christ, but still are there some inconsistent and ignorant enough to do so.
3. The order of the resurrection follows (vv. 20-34). The resurrection of Christ insures that of all men (vv. 20-22), for both the wicked and the good, the unbelieving and the believing shall be raised, "some to everlasting life, and some to everlasting shame and contempt" (1 Jno. 5:28, 29; 딤전4:10). But they will not be raised all at once. Christ is the first-fruits Whose resurrection has already taken place. The second installment of the resurrection will consist of true believers, and come forth at His second advent (살전4:13-18). The third and last will consist of the rest of the dead which will come forth after the millennium and at the end of the world (v. 24 cf. with Rev. c. 20). The "kingdom" spoken of is that promised to David and his seed (삼하7:8-17; 슥12:8; 눅1:31-33). It is that which was announced as "at hand" when Jesus Christ came (마4:17), but which was rejected by the Jews when they rejected Christ and crucified Him (마11:20; 21:42, 43). At His second coming, and after the Church has been caught up to meet Him in the air, the King will restore the Davidic monarchy in His own Person, regather Israel, establish His power in the earth and reign with His church 1,000 years (마24:27-30; 행15:14-17; 계20:1-10). This is the kingdom which at the end of the millennium, will be delivered up to the Father, that God (i. e. the Triune God) "may be all in all" (v. 28). The subjection of the Son spoken of in this verse is not that of the Son as the Second Person of the Trinity, but as the Mediatorial King of the earthly kingdom. The language in verse 29 is difficult, but is evidently a challenge of some kind to their reason, like that which follows. Why should Christians expose themselves to the peril of their Christian testimony, as Paul himself was doing daily, if the resurrection of the dead were not a fact? Why not live to please the flesh? Alas! some seemed to be doing so whom he would warn (vv. 30-34).
The Nature of the Risen Body.
4. Now comes the teaching as to the nature of the resurrection, i. e. the resurrection body (vv. 35-50), which, in a word, will be related to the mortal body as the harvest is related to the grain that is sown (vv. 35-38). That is to say, the body that is raised will be the same as to identity with that which was buried, but not the same in other respectsm -- it will be incorruptible, glorious, powerful, spiritual, "the image of the heavenly." Verses 45-49 are deeply interesting. "The first man Adam was made a living soul." i. e., he derived his life from another, even God. "The last Adam was made a quickening Spirit," gives a truer meaning by omitting the italicized words "was made," so as to read, "the last Adam a quickening (i. e., a life-giving) Spirit." He did not derive His life, but is Himself the fountain of life, and gives that life to others (Jno. (1:4; 5:21; 10:10; 12:24; 1 Jno. 5:12). Because He lives we shall live also.
5. But all believers will not die (vv. 50-57). These verses should be read in connection with 살전4:13-18, as they similarly teach that the bodies of living believers will be instantaneously changed from corruptibility and mortality to the opposite, at the coming of the Lord.
6. The theme is concluded by a reference to the practical effects of the doctrine, which carries us into the 16th chapter as far as verse 4. It should confirm our steadfastness in the Christian faith, at the same time that it quickens our service (v. 58). A good outlet for this service in the case of the Corinthians is that named at the opening of chapter 16, the means of whose execution are detailed in verses 2-4.
7. The concluding instructions and greetings in the epistle (16:5-22) hardly furnish material for another lesson, and may be included in this. Paul will not visit them at present though he is just across the Aegean Sea, but will pass through Macedonia first and come to them later, probably wintering there (vv. 5-9). He commends Timothy to them whose arrival en route to Ephesus they may expect (vv. 10, 11). Apollos is also referred to in brotherly terms (v. 12), though he had spoken plainly about him in the body of the letter. Those who had specially ministered to him are named (vv. 17, 18). The token of validity in his letter is important (v. 21). "Maranatha" means "Our Lord Cometh." With that hope before him he had begun his letter, and with that hope he laid down his pen. -- Synthetic Bible Studies.
【고전15:1 MHCC】The word resurrection, usually points out our existence beyond the grave. Of the apostle's doctrine not a trace can be found in all the teaching of philosophers. The doctrine of Christ's death and resurrection, is the foundation of Christianity. Remove this, and all our hopes for eternity sink at once. And it is by holding this truth firm, that Christians stand in the day of trial, and are kept faithful to God. We believe in vain, unless we keep in the faith of the gospel. This truth is confirmed by Old Testament prophecies; and many saw Christ after he was risen. This apostle was highly favoured, but he always had a low opinion of himself, and expressed it. When sinners are, by Divine grace, turned into saints, God causes the remembrance of former sins to make them humble, diligent, and faithful. He ascribes to Divine grace all that was valuable in him. True believers, though not ignorant of what the Lord has done for, in, and by them, yet when they look at their whole conduct and their obligations, they are led to feel that none are so worthless as they are. All true Christians believe that Jesus Christ, and him crucified, and then risen from the dead, is the sun and substance of Christianity. All the apostles agreed in this testimony; by this faith they lived, and in this faith they died.
【고전15:2 JFB】2. ye are saved—rather, "ye are being saved."
if ye keep in memory what I preached unto you—Able critics, Bengel and others, prefer connecting the words thus, "I declare unto you the Gospel (고전15:1) in what words I preached it unto you." Paul reminds them, or rather makes known to them, as if anew, not only the fact of the Gospel, but also with what words, and by what arguments, he preached it to them. Translate in that case, "if ye hold it fast." I prefer arranging as English Version, "By which ye are saved, if ye hold fast (in memory and personal appropriation) with what speech I preached it unto you."
unless—which is impossible, your faith is vain, in resting on Christ's resurrection as an objective reality.
【고전15:3 JFB】3. I delivered unto you—A short creed, or summary of articles of faith, was probably even then existing; and a profession in accordance with it was required of candidates for baptism (행8:37).
first of all—literally, "among the foremost points" (히6:2). The atonement is, in Paul's view, of primary importance.
which I … received—from Christ Himself by special revelation (compare 고전11:23).
died for our sins—that is, to atone FOR them; for taking away our sins (요일3:5; compare 갈1:4): "gave Himself for our sins" (사53:5; 고후5:15; 딛2:14). The "for" here does not, as in some passages, imply vicarious substitution, but "in behalf of" (히5:3; 벧전2:24). It does not, however, mean merely "on account of," which is expressed by a different Greek word (롬4:25), (though in English Version translated similarly, "for").
according to the scriptures—which "cannot be broken." Paul puts the testimony of Scripture above that of those who saw the Lord after His resurrection [Bengel]. So our Lord quotes 사53:12, in Lu 22:37; compare 시22:15, &c.; 단9:26.
【고전15:4 JFB】4. buried … rose again—His burial is more closely connected with His resurrection than His death. At the moment of His death, the power of His inextinguishable life exerted itself (마27:52). The grave was to Him not the destined receptacle of corruption, but an apartment fitted for entering into life (행2:26-28) [Bengel].
rose again—Greek, "hath risen": the state thus begun, and its consequences, still continue.
【고전15:5 JFB】5. seen of Cephas—Peter (Lu 24:34).
the twelve—The round number for "the Eleven" (Lu 24:33, 36). "The Twelve" was their ordinary appellation, even when their number was not full. However, very possibly Matthias was present (행1:22, 23). Some of the oldest manuscripts and versions read, "the Eleven": but the best on the whole, "the Twelve."
【고전15:6 JFB】6. five hundred—This appearance was probably on the mountain (Tabor, according to tradition), in Galilee, when His most solemn and public appearance, according to His special promise, was vouchsafed (마26:32; 28:7, 10, 16). He "appointed" this place, as one remote from Jerusalem, so that believers might assemble there more freely and securely. Alford's theory of Jerusalem being the scene, is improbable; as such a multitude of believers could not, with any safety, have met in one place in the metropolis, after His crucifixion there. The number of disciples (행1:15) at Jerusalem shortly after, was one hundred and twenty, those in Galilee and elsewhere not being reckoned. Andronicus and Junius were, perhaps, of the number (롬16:7): they are said to be "among the apostles" (who all were witnesses of the resurrection, 행1:22).
remain unto this present—and, therefore, may be sifted thoroughly to ascertain the trustworthiness of their testimony.
fallen asleep—in the sure hope of awaking at the resurrection (행7:60).
【고전15:7 JFB】7. seen of James—the Less, the brother of our Lord (갈1:19). The Gospel according to the Hebrews, quoted by Jerome [On Illustrious Men, p. 170 D.], records that "James swore he would not eat bread from the hour that he drank the cup of the Lord, till he should see Him rising again from the dead."
all the apostles—The term here includes many others besides "the Twelve" already enumerated (고전15:5): perhaps the seventy disciples (Lu 10:1) [Chrysostom].
【고전15:8 JFB】8. One born out of due time—Greek, "the one abortively born": the abortion in the family of the apostles. As a child born before the due time is puny, and though born alive, yet not of the proper size, and scarcely worthy of the name of man, so "I am the least of the apostles," scarcely "meet to be called an apostle"; a supernumerary taken into the college of apostles out of regular course, not led to Christ by long instruction, like a natural birth, but by a sudden power, as those prematurely born [Grotius]. Compare the similar image from childbirth, and by the same spiritual power, the resurrection of Christ (벧전1:3). "Begotten again by the resurrection of Jesus." Jesus' appearance to Paul, on the way to Damascus, is the one here referred to.
【고전15:9 JFB】9. least—The name, "Paulus," in Latin, means "least."
I persecuted the church—Though God has forgiven him, Paul can hardly forgive himself at the remembrance of his past sin.
【고전15:10 JFB】10. by … grace … and his grace—The repetition implies the prominence which God's grace had in his mind, as the sole cause of his marvellous conversion and subsequent labors. Though "not meet to be called an apostle," grace has given him, in Christ, the meetness needed for the office. Translate as the Greek, "His grace which was (showed) towards me."
what I am—occupying the honorable office of an apostle. Contrast with this the self-sufficient prayer of another Pharisee (Lu 18:11).
but I laboured—by God's grace (빌2:16).
than they all—than any of the apostles (고전15:7).
grace of God … with me—Compare "the Lord working with them" (막16:20). The oldest manuscripts omit "which was." The "not I, but grace," implies, that though the human will concurred with God when brought by His Spirit into conformity with His will, yet "grace" so preponderated in the work, that his own co-operation is regarded as nothing, and grace as virtually the sole agent. (Compare 고전3:9; 마10:20; 고후6:1; 빌2:12, 13).
【고전15:11 JFB】11. whether it were I or they—(the apostles) who "labored more abundantly" (고전15:10) in preaching, such was the substance of our preaching, namely, the truths stated in 고전15:3, 4.
【고전15:12 JFB】12. if—Seeing that it is an admitted fact that Christ is announced by us eye-witnesses as having risen from the dead, how is it that some of you deny that which is a necessary consequence of Christ's resurrection, namely, the general resurrection?
some—Gentile reasoners (행17:32; 26:8) who would not believe it because they did not see "how" it could be (고전15:35, 36).
【고전15:12 MHCC】Having shown that Christ was risen, the apostle answers those who said there would be no resurrection. There had been no justification, or salvation, if Christ had not risen. And must not faith in Christ be vain, and of no use, if he is still among the dead? The proof of the resurrection of the body is the resurrection of our Lord. Even those who died in the faith, had perished in their sins, if Christ had not risen. All who believe in Christ, have hope in him, as a Redeemer; hope for redemption and salvation by him; but if there is no resurrection, or future recompence, their hope in him can only be as to this life. And they must be in a worse condition than the rest of mankind, especially at the time, and under the circumstances, in which the apostles wrote; for then Christians were hated and persecuted by all men. But it is not so; they, of all men, enjoy solid comforts amidst all their difficulties and trials, even in the times of the sharpest persecution.
【고전15:13 JFB】13. If there be no general resurrection, which is the consequent, then there can have been no resurrection of Christ, which is the antecedent. The head and the members of the body stand on the same footing: what does not hold good of them, does not hold good of Him either: His resurrection and theirs are inseparably joined (compare 고전15:20-22; 요14:19).
【고전15:14 JFB】14. your faith … vain—(고전15:11). The Greek for "vain" here is, empty, unreal: in 고전15:17, on the other hand, it is, without use, frustrated. The principal argument of the first preachers in support of Christianity was that God had raised Christ from the dead (행1:22; 2:32; 4:10, 33; 13:37; 롬1:4). If this fact were false, the faith built on it must be false too.
【고전15:15 JFB】15. testified of God—that is, concerning God. The rendering of others is, "against God" [Vulgate,Estius, Grotius]: the Greek preposition with the genitive implies, not direct antagonism (as the accusative would mean), but indirect to the dishonor of God. English Version is probably better.
if so be—as they assert. It is not right to tell untrue stories, though they are told and seem for the glory of God (욥13:7).
【고전15:16 JFB】16. The repetition implies the unanswerable force of the argument.
【고전15:17 JFB】17. vain—Ye are, by the very fact (supposing the case to be as the skeptics maintained), frustrated of all which "your faith" appropriates: Ye are still under the everlasting condemnation of your sins (even in the disembodied state which is here referred to), from which Christ's resurrection is our justification (롬4:25): "saved by his life" (롬5:10).
【고전15:18 JFB】18. fallen asleep in Christ—in communion with Christ as His members. "In Christ's case the term used is death, to assure us of the reality of His suffering; in our case, sleep, to give us consolation: In His case, His resurrection having actually taken place, Paul shrinks not from the term death; in ours, the resurrection being still only a matter of hope, he uses the term falling asleep" [Photius, Quæstiones Amphilochiæ, 197].
perished—Their souls are lost; they are in misery in the unseen world.
【고전15:19 JFB】19. If our hopes in Christ were limited to this life only, we should be, of all men, most to be pitied; namely, because, while others live unmolested, we are exposed to every trial and persecution, and, after all, are doomed to bitter disappointment in our most cherished hope; for all our hope of salvation, even of the soul (not merely of the body), hangs on the resurrection of Christ, without which His death would be of no avail to us (엡1:19, 20; 벧전1:3). The heathen are "without hope" (엡2:12; 살전4:13). We should be even worse, for we should be also without present enjoyment (고전4:9).
【고전15:20 JFB】20. now—as the case really is.
and become—omitted in the oldest manuscripts.
the first-fruits—the earnest or pledge, that the whole resurrection harvest will follow, so that our faith is not vain, nor our hope limited to this life. The time of writing this Epistle was probably about the Passover (고전5:7); the day after the Passover sabbath was that for offering the first-fruits (레23:10, 11), and the same was the day of Christ's resurrection: whence appears the appropriateness of the image.
【고전15:20 MHCC】All that are by faith united to Christ, are by his resurrection assured of their own. As through the sin of the first Adam, all men became mortal, because all had from him the same sinful nature, so, through the resurrection of Christ, shall all who are made to partake of the Spirit, and the spiritual nature, revive, and live for ever. There will be an order in the resurrection. Christ himself has been the first-fruits; at his coming, his redeemed people will be raised before others; at the last the wicked will rise also. Then will be the end of this present state of things. Would we triumph in that solemn and important season, we must now submit to his rule, accept his salvation, and live to his glory. Then shall we rejoice in the completion of his undertaking, that God may receive the whole glory of our salvation, that we may for ever serve him, and enjoy his favour. What shall those do, who are baptized for the dead, if the dead rise not at all? Perhaps baptism is used here in a figure, for afflictions, sufferings, and martyrdom, as 마20:22, 23. What is, or will become of those who have suffered many and great injuries, and have even lost their lives, for this doctrine of the resurrection, if the dead rise not at all? Whatever the meaning may be, doubtless the apostle's argument was understood by the Corinthians. And it is as plain to us that Christianity would be a foolish profession, if it proposed advantage to themselves by their faithfulness to God; and to have our fruit to holiness, that our end may be everlasting life. But we must not live like beasts, as we do not die like them. It must be ignorance of God that leads any to disbelieve the resurrection and future life. Those who own a God and a providence, and observe how unequal things are in the present life, how frequently the best men fare worst, cannot doubt as to an after-state, where every thing will be set to rights. Let us not be joined with ungodly men; but warn all around us, especially children and young persons, to shun them as a pestilence. Let us awake to righteousness, and not sin.
【고전15:21 JFB】21. by man … by man—The first-fruits are of the same nature as the rest of the harvest; so Christ, the bringer of life, is of the same nature as the race of men to whom He brings it; just as Adam, the bringer of death, was of the same nature as the men on whom he brought it.
【고전15:22 JFB】22. in Adam all—in union of nature with Adam, as representative head of mankind in their fall.
in Christ … all—in union of nature with Christ, the representative head of mankind in their recovery. The life brought in by Christ is co-extensive with the death brought in by Adam.
【고전15:23 JFB】23. But every man in his own order—rather, "rank": the Greek is not in the abstract, but concrete: image from troops, "each in his own regiment." Though all shall rise again, let not any think all shall be saved; nay, each shall have his proper place, Christ first (골1:18), and after Him the godly who die in Christ (살전4:16), in a separate band from the ungodly, and then "the end," that is, the resurrection of the rest of the dead. Christian churches, ministers, and individuals seem about to be judged first "at His coming" (마25:1-30); then "all the nations" (마25:31-46). Christ's own flock shall share His glory "at His coming," which is not to be confounded with "the end," or general judgment (계20:4-6, 11-15). The latter is not in this chapter specially discussed, but only the first resurrection, namely, that of the saints: not even the judgment of Christian hollow professors (마25:1-30) at His coming, is handled, but only the glory of them "that are Christ's," who alone in the highest sense "obtain the resurrection from the dead" (Lu 14:14; 20:35, 36; 빌3:11; see on 빌3:11). The second coming of Christ is not a mere point of time, but a period beginning with the resurrection of the just at His appearing, and ending with the general judgment. The ground of the universal resurrection is the union of all mankind in nature with Christ, their representative Head, who has done away with death, by His own death in their stead: the ground of the resurrection of believers is not merely this, but their personal union with Him as their "Life" (골3:4), effected causatively by the Holy Spirit, and instrumentally by faith as the subjective, and by ordinances as the objective means.
【고전15:24 JFB】24. Then—after that: next in the succession of "orders" or "ranks."
the end—the general resurrection, and final judgment and consummation (마25:46).
delivered up … kingdom to … Father—(Compare 요13:3). Seeming at variance with 단7:14, "His dominion is an everlasting dominion which shall not pass away." Really, His giving up of the mediatorial kingdom to the Father, when the end for which the mediatorial economy was established has been accomplished, is altogether in harmony with its continuing everlastingly. The change which shall then take place, shall be in the manner of administration, not in the kingdom itself; God shall then come into direct connection with the earth, instead of mediatorially, when Christ shall have fully and finally removed everything that severs asunder the holy God and a sinful earth (골1:20). The glory of God is the final end of Christ's mediatorial office (빌2:10, 11). His co-equality with the Father is independent of the latter, and prior to it, and shall, therefore, continue when its function shall have ceased. His manhood, too, shall everlastingly continue, though, as now, subordinate to the Father. The throne of the Lamb (but no longer mediatorial) as well as of God, shall be in the heavenly city (계22:3; compare 계3:21). The unity of the Godhead, and the unity of the Church, shall be simultaneously manifested at Christ's second coming. Compare 습3:9; Z전14:9; 요17:21-24. The oldest manuscripts for "shall have delivered up," read, "delivereth up," which suits the sense better. It is "when He shall have put down all rule," that "He delivereth up the kingdom to the Father."
shall have put down all rule—the effect produced during the millennary reign of Himself and His saints (시110:1; 8:6; 2:6-9), to which passages Paul refers, resting his argument on the two words, "all" and "until," of the Psalmist: a proof of verbal inspiration of Scripture (compare 계2:26, 27). Meanwhile, He "rules in the midst of His enemies" (시110:2). He is styled "the King" when He takes His great power (마25:34; 계11:15, 17). The Greek for "put down" is, "done away with," or "brought to naught." "All" must be subject to Him, whether openly opposed powers, as Satan and his angels, or kings and angelic principalities (엡1:21).
【고전15:25 JFB】25. must—because Scripture foretells it.
till—There will be no further need of His mediatorial kingdom, its object having been realized.
enemies under his feet—(Lu 19:27; 엡1:22).
【고전15:26 JFB】26. shall be—Greek, "is done away with" (계20:14; compare 계1:18). It is to believers especially this applies (고전15:55-57); even in the case of unbelievers, death is done away with by the general resurrection. Satan brought in sin, and sin brought in death! So they shall be destroyed (rendered utterly powerless) in the same order (고전15:56; 히2:14; 계19:20; 20:10, 14).
【고전15:27 JFB】27. all things—including death (compare 엡1:22; 빌3:21; 히2:8; 벧전3:22). It is said, "hath put," for what God has said is the same as if it were already done, so sure is it. Paul here quotes 시8:6 in proof of his previous declaration, "For (it is written), 'He hath put all things under His feet.'"
under his feet—as His footstool (시110:1). In perfect and lasting subjection.
when he—namely, God, who by His Spirit inspired the Psalmist.
【고전15:28 JFB】28. Son … himself … subject—not as the creatures are, but as a Son voluntarily subordinate to, though co-equal with, the Father. In the mediatorial kingdom, the Son had been, in a manner, distinct from the Father. Now, His kingdom shall merge in the Father's, with whom He is one; not that there is thus any derogation from His honor; for the Father Himself wills "that all should honor the Son, as they honor the Father" (요5:22, 23; 히1:6).
God … all in all—as Christ is all in all (골3:11; compare Z전14:9). Then, and not till then, "all things," without the least infringement of the divine prerogative, shall be subject to the Son, and the Son subordinate to the Father, while co-equally sharing His glory. Contrast 시10:4; 14:1. Even the saints do not fully realize God as their "all" (시73:25) now, through desiring it; then each shall feel, God is all to me.
【고전15:29 JFB】29. Else—if there be no resurrection.
what shall they do?—How wretched is their lot!
they … which are baptized for the dead—third person; a class distinct from that in which the apostle places himself, "we" (고전15:30); first person. Alford thinks there is an allusion to a practice at Corinth of baptizing a living person in behalf of a friend who died unbaptized; thus Paul, without giving the least sanction to the practice, uses an ad hominem argument from it against its practicers, some of whom, though using it, denied the resurrection: "What account can they give of their practice; why are they at the trouble of it, if the dead rise not?" [So Jesus used an ad hominem argument, 마12:27]. But if so, it is strange there is no direct censure of it. Some Marcionites adopted the practice at a later period, probably from taking this passage, as Alford does; but, generally, it was unknown in the Church. Bengel translates, "over (immediately upon) the dead," that is, who will be gathered to the dead immediately after baptism. Compare 욥17:1, "the graves are ready for me." The price they get for their trouble is, that they should be gathered to the dead for ever (고전15:13, 16). Many in the ancient Church put off baptism till near death. This seems the better view; though there may have been some rites of symbolical baptism at Corinth, now unknown, perhaps grounded on Jesus' words (마20:22, 23), which Paul here alludes to. The best punctuation is, "If the dead rise not at all, why are they then baptized for them" (so the oldest manuscripts read the last words, instead of "for the dead")?
【고전15:30 JFB】30. we—apostles (고전15:9; 고전4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [Bengel].
【고전15:31 JFB】31. by your rejoicing—by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. Bengel understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (고전4:8; 고후4:12, 15; 엡3:13; 빌1:26). But the words, "which I have," favor the explanation—"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here.
I die daily—This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (고후4:11, 12; 1:8, 9; 11:23).
【고전15:32 JFB】32. Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [Bengel]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (딛1:12). Paul was still at Ephesus (고전16:8), and there his life was daily in danger (고전4:9; compare 고후1:8). Though the tumult (행19:29, 30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (고전16:9) were already menacing him.
what advantageth it me?—seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.
let us eat, &c.—Quoted from the Septuagint, (사22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [South].
【고전15:33 JFB】33. evil communications corrupt good manners—a current saying, forming a verse in Menander, the comic poet, who probably took it from Euripides [Socrates, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.
good—not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.
【고전15:34 JFB】34. Awake—literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (고전15:32; Joe 1:5).
to righteousness—in contrast with "sin" in this verse, and corrupt manners (고전15:33).
sin not—Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.
some—the same as in 고전15:12.
have not the knowledge of God—and so know not His power in the resurrection (마22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare 요7:17; 벧전2:15).
to your shame—that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.
【고전15:35 JFB】35. How—It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (겔37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (마19:26; 막10:27; 12:23; Lu 18:27).
come—The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.
【고전15:35 MHCC】1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the like shape, and form, and stature, and members, and qualities? The former objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brought about by Divine power; that power which all may see does somewhat like it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as well as to admire the Creator's wisdom and goodness. There is a great variety among other bodies, as there is among plants. There is a variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and there will be a variety of glories among them. Burying the dead, is like committing seed to the earth, that it may spring out of it again. Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirits made perfect. To God all things are possible. He is the Author and Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken and change the body by his Spirit. The dead in Christ shall not only rise, but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious and spiritual bodies, fitted to the heavenly world and state, where they are ever afterwards to dwell. The human body in its present form, and with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only reap corruption. And the body follows the state of the soul. He, therefore, who neglects the life of the soul, casts away his present good; he who refuses to live to God, squanders all he has.
【고전15:36 JFB】36. fool—with all thy boasted philosophy (시14:1).
that which thou—"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in 고전15:42, answers the question of 고전15:35, "How?" and in 고전15:37-41, 43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (고전15:37).
【고전15:37 JFB】37. not that body that shall be—a body beautiful and no longer a "bare grain" [Bengel]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [Grotius]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," 고전15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on 고전6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (요12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (마19:28; 빌3:21). Compare "planted," &c., 롬6:5.
【고전15:38 JFB】38. as it hath pleased him—at creation, when He gave to each of the (kinds of) seeds (so the Greek is for "to every seed") a body of its own (창1:11, "after its kind," suited to its species). So God can and will give to the blessed at the resurrection their own appropriate body, such as it pleases Him, and such as is suitable to their glorified state: a body peculiar to the individual, substantially the same as the body sown.
【고전15:39 JFB】39-41. Illustrations of the suitability of bodies, however various, to their species: the flesh of the several species of animals; bodies celestial and terrestrial; the various kinds of light in the sun, moon, and stars, respectively.
flesh—animal organism [De Wette]. He implies by the word that our resurrection bodies shall be in some sense really flesh, not mere phantoms of air [Estius]. So some of the oldest creeds expressed it, "I believe in the resurrection of the flesh." Compare as to Jesus' own resurrection body, Lu 24:39; 요20:27; to which ours shall be made like, and therefore shall be flesh, but not of animal organism (빌3:21) and liable to corruption. But 고전15:50 below implies, it is not "flesh and blood" in the animal sense we now understand them; for these "shall not inherit the kingdom of God."
not the same—not flesh of the same nature and excellency. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. All this is to illustrate the difference of the new celestial body from its terrestrial seed, while retaining a substantial identity.
beasts—quadrupeds.
another of fishes … another of birds—Most of the oldest manuscripts read thus, "another FLESH of birds … another of fishes": the order of nature.
【고전15:40 JFB】40. celestial bodies—not the sun, moon, and stars, which are first introduced in 고전15:41, but the bodies of angels, as distinguished from the bodies of earthly creatures.
the glory of the celestial—(Lu 9:26).
glory of … terrestrial—(마6:28, 29; 벧전1:24).
【고전15:41 JFB】41. one glory of … sun … another … of … moon—The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. Compare the same simile, appropriate especially in the clear Eastern skies (단12:3; 마13:43). Also that of seed in the same parable (마13:24; 갈6:7, 8).
【고전15:42 JFB】42. sown—Following up the image of seed. A delightful word instead of burial.
in corruption—liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.
【고전15:43 JFB】43. in dishonour—answering to "our vile body" (빌3:21); literally, "our body of humiliation": liable to various humiliations of disease, injury, and decay at last.
in glory—the garment of incorruption (고전15:42, 43) like His glorious body (빌4:21), which we shall put on (고전15:49, 53; 고후5:2-4).
in weakness—liable to infirmities (고후13:4).
in power—answering to a "spiritual body" (고전15:44; compare Lu 1:17, "Spirit and power"). Not liable to the weaknesses of our present frail bodies (사33:24; 계21:4).
【고전15:44 JFB】44. a natural body—literally, "an animal body," a body moulded in its organism of "flesh and blood" (고전15:50) to suit the animal soul which predominates in it. The Holy Spirit in the spirit of believers, indeed, is an earnest of a superior state (롬8:11), but meanwhile in the body the animal soul preponderates; hereafter the Spirit shall predominate, and the animal soul be duly subordinate.
spiritual body—a body wholly moulded by the Spirit, and its organism not conformed to the lower and animal (Lu 20:35, 36), but to the higher and spiritual, life (compare 고전2:14; 살전5:23).
There is, &c.—The oldest manuscripts read, "IF there is a natural (or animal-souled) body, there is also a spiritual body." It is no more wonderful a thing, that there should be a body fitted to the capacities and want of man's highest part, his spirit (which we see to be the case), than that there should be one fitted to the capacities and wants of his subordinate part, the animal soul [Alford].
【고전15:45 JFB】45. so—in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body.
it is written—(창2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body.
the last Adam—the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (요6:39). He is so called in 욥19:25; see on 욥19:25 (compare 롬5:14). In contrast to "the last," Paul calls "man" (창2:7) "the FIRST Adam."
quickening—not only living, but making alive (요5:21; 6:33, 39, 40, 54, 57, 62, 63; 롬8:11). As the natural or animal-souled body (고전15:44) is the fruit of our union with the first Adam, an animal-souled man, so the spiritual body is the fruit of our union with the second Adam, who is the quickening Spirit (고후3:17). As He became representative of the whole of humanity in His union of the two natures, He exhausted in His own person the sentence of death passed on all men, and giveth spiritual and everlasting life to whom He will.
【고전15:46 JFB】46. afterward—Adam had a soul not necessarily mortal, as it afterwards became by sin, but "a living soul," and destined to live for ever, if he had eaten of the tree of life (창3:22); still his body was but an animal-souled body, not a spiritual body, such as believers shall have; much less was he a "life-giving spirit," as Christ. His soul had the germ of the Spirit, rather than the fulness of it, such as man shall have when restored "body, soul, and spirit," by the second Adam (살전5:23). As the first and lower Adam came before the second and heavenly Adam, so the animal-souled body comes first, and must die before it be changed into the spiritual body (that is, that in which the Spirit predominates over the animal soul).
【고전15:47 JFB】47. of the earth—inasmuch as being sprung from the earth, he is "earthy" (창2:7; 3:19, "dust thou art"); that is, not merely earthly or born upon the earth, but terrene, or of earth; literally, "of heaped earth" or clay. "Adam" means red earth.
the Lord—omitted in the oldest manuscripts and versions.
from heaven—(요3:13, 31). Humanity in Christ is generic. In Him man is impersonated in his true ideal as God originally designed him. Christ is the representative man, the federal head of redeemed man.
【고전15:48 JFB】48. As is the earthy—namely, Adam.
they … that are earthy—All Adam's posterity in their natural state (요3:6, 7).
the heavenly—Christ.
they … that are heavenly—His people in their regenerate state (빌3:20, 21). As the former precedes the latter state, so the natural bodies precede the spiritual bodies.
【고전15:49 JFB】49. as—Greek, "even as" (see 창5:3).
we shall also bear—or wear as a garment [Bengel]. The oldest manuscripts and versions read, "We must also bear," or "let us also bear." It implies the divine appointment (compare "must," 고전15:53) and faith assenting to it. An exhortation, and yet implying a promise (so 롬8:29). The conformity to the image of the heavenly Representative man is to be begun here in our souls, in part, and shall be perfected at the resurrection in both bodies and souls.
【고전15:50 JFB】50. (See on 고전15:37; 고전15:39). "Flesh and blood" of the same animal and corruptible nature as our present (고전15:44) animal-souled bodies, cannot inherit the kingdom of God. Therefore the believer acquiesces gladly in the unrepealed sentence of the holy law, which appoints the death of the present body as the necessary preliminary to the resurrection body of glory. Hence he "dies daily" to the flesh and to the world, as the necessary condition to his regeneration here and hereafter (요3:6; 갈2:20). As the being born of the flesh constitutes a child of Adam, so the being born of the Spirit constitutes a child of God.
cannot—Not merely is the change of body possible, but it is necessary. The spirit extracted from the dregs of wine does not so much differ from them, as the glorified man does from the mortal man [Bengel] of mere animal flesh and blood (갈1:16). The resurrection body will be still a body though spiritual, and substantially retaining the personal identity; as is proved by Lu 24:39; 요20:27, compared with 빌3:21.
the kingdom of God—which is not at all merely animal, but altogether spiritual. Corruption doth not inherit, though it is the way to, incorruption (고전15:36, 52, 53).
【고전15:51 JFB】51. Behold—Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.
you—emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord,살전4:15) YOU, who think you have so much knowledge, "a mystery" (compare 롬11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with 살전4:15, 17, and with the apostle's argument here, which is that a change is necessary (고전15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (히9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."
【고전15:51 MHCC】All the saints should not die, but all would be changed. In the gospel, many truths, before hidden in mystery, are made known. Death never shall appear in the regions to which our Lord will bear his risen saints. Therefore let us seek the full assurance of faith and hope, that in the midst of pain, and in the prospect of death, we may think calmly on the horrors of the tomb; assured that our bodies will there sleep, and in the mean time our souls will be present with the Redeemer. Sin gives death all its hurtful power. The sting of death is sin; but Christ, by dying, has taken out this sting; he has made atonement for sin, he has obtained remission of it. The strength of sin is the law. None can answer its demands, endure its curse, or do away his own transgressions. Hence terror and anguish. And hence death is terrible to the unbelieving and the impenitent. Death may seize a believer, but it cannot hold him in its power. How many springs of joy to the saints, and of thanksgiving to God, are opened by the death and resurrection, the sufferings and conquests of the Redeemer! In verse #(58), we have an exhortation, that believers should be stedfast, firm in the faith of that gospel which the apostle preached, and they received. Also, to be unmovable in their hope and expectation of this great privilege, of being raised incorruptible and immortal. And to abound in the work of the Lord, always doing the Lord's service, and obeying the Lord's commands. May Christ give us faith, and increase our faith, that we may not only be safe, but joyful and triumphant.
【고전15:52 JFB】52. the last trump—at the sounding of the trumpet on the last day [Vatablus] (마24:31; 살전4:16). Or the Spirit by Paul hints that the other trumpets mentioned subsequently in the Apocalypse shall precede, and that this shall be the last of all (compare 사27:13; Z전9:14). As the law was given with the sound of a trumpet, so the final judgment according to it (히12:19; compare 출19:16). As the Lord ascended "with the sound of a trumpet" (시47:5), so He shall descend (계11:15). The trumpet was sounded to convoke the people on solemn feasts, especially on the first day of the seventh month (the type of the completion of time; seven being the number for perfection; on the tenth of the same month was the atonement, and on the fifteenth the feast of tabernacles, commemorative of completed salvation out of the spiritual Egypt, compare Z전14:18, 19); compare 시50:1-7. Compare His calling forth of Lazarus from the grave "with a loud voice," 요11:43, with 요5:25, 28.
and—immediately, in consequence.
【고전15:53 JFB】53. this—pointing to his own body and that of those whom he addresses.
put on—as a garment (고후5:2, 3).
immortality—Here only, besides 딤전6:16, the word "immortality" is found. Nowhere is the immortality of the soul, distinct from the body, taught; a notion which many erroneously have derived from heathen philosophers. Scripture does not contemplate the anomalous state brought about by death, as the consummation to be earnestly looked for (고후5:4), but the resurrection.
【고전15:54 JFB】54. then—not before. Death has as yet a sting even to the believer, in that his body is to be under its power till the resurrection. But then the sting and power of death shall cease for ever.
Death is swallowed up in victory—In Hebrew of 사25:8, from which it is quoted, "He (Jehovah) will swallow up death in victory"; that is, for ever: as "in victory" often means in Hebrew idiom (렘3:5; 애5:20). Christ will swallow it up so altogether victoriously that it shall never more regain its power (compare 호6:2; 13:14; 고후5:4; 히2:14, 15; 계20:14; 21:4).
【고전15:55 JFB】55. Quoted from 호13:14, substantially; but freely used by the warrant of the Spirit by which Paul wrote. The Hebrew may be translated, "O death, where are thy plagues? Where, O Hades, is thy destruction?" The Septuagint, "Where is thy victory (literally, in a lawsuit), O death? Where is thy sting, O Hades? … Sting" answers to the Hebrew "plagues," namely, a poisoned sting causing plagues. Appropriate, as to the old serpent (창3:14, 15; 민21:6). "Victory" answers to the Hebrew "destruction." Compare 사25:7, "destroy … veil … over all nations," namely, victoriously destroy it; and to "in victory" (고전15:54), which he triumphantly repeats. The "where" implies their past victorious destroying power and sting, now gone for ever; obtained through Satan's triumph over man in Eden, which enlisted God's law on the side of Satan and death against man (롬5:12, 17, 21). The souls in Hades being freed by the resurrection, death's sting and victory are gone. For "O grave," the oldest manuscripts and versions read, "O death," the second time.
【고전15:56 JFB】56. If there were no sin, there would be no death. Man's transgression of the law gives death its lawful power.
strength of sin is the law—Without the law sin is not perceived or imputed (롬3:20; 4:15; 5:13). The law makes sin the more grievous by making God's will the clearer (롬7:8-10). Christ's people are no longer "under the law" (롬6:14).
【고전15:57 JFB】57. to God—The victory was in no way due to ourselves (시98:1).
giveth—a present certainty.
the victory—which death and Hades ("the grave") had aimed at, but which, notwithstanding the opposition of them, as well as of the law and sin, we have gained. The repetition of the word (고전15:54, 55) is appropriate to the triumph gained.
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