Gēlínduōqiánshū 15

1 Dìxiōng men , wǒ rújīn bǎ xiānqián suǒ chuán gĕi nǐmen de fúyin , gàosu nǐmen zhīdào , zhè fúyin nǐmen yĕ lǐngshòu le , yòu kào zhe zhàn lì dé zhù .

2 Bìngqiĕ nǐmen ruò bú shì túrán xiāngxìn , néng yǐ chí shǒu wǒ suǒ chuán gĕi nǐmen de , jiù bì yīn zhè fúyin déjiù .

3 Wǒ dāng rì suǒ lǐngshòu yòu chuán gĕi nǐmen de , dì yī , jiù shì Jīdū zhào Shèngjīng suǒ shuō , wèi wǒmen de zuì sǐ le .

4 Érqiĕ máizàng le . yòu zhào Shèngjīng suǒ shuō , dì sān tiān fùhuó le .

5 Bìngqiĕ xiǎn gĕi Jīfǎ kàn . ránhòu xiǎn gĕi shí èr shǐtú kàn .

6 Hòulái yī shí xiǎn gĕi wǔ bǎi duō dìxiōng kàn , qízhōng yī dà bàn dào rújīn hái zaì , què yĕ yǒu yǐjing shuì le de .

7 Yǐhòu xiǎn gĕi Yǎgè kàn . zaì xiǎn gĕi zhòng shǐtú kàn .

8 Mòliǎo yĕ xiǎn gĕi wǒ kàn . wǒ rútóng wèi dào chǎnqī ér shēng de rén yìbān .

9 Wǒ yuán shì shǐtú zhōng zuì xiǎo de , bú peì chēngwèi shǐtú , yīnwei wǒ cóng qián bīpò shén de jiàohuì .

10 Ránér wǒ jīnrì chéng le hédĕng rén , shì méng shén de ēn cái chéng de . bìngqiĕ tā suǒ cì wǒde ēn , bú shì túrán de . wǒ bǐ zhòng shǐtú géwaì laókǔ . zhè yuán bú shì wǒ , nǎi shì shén de ēn yǔ wǒ tóng zaì .

11 Bùjū shì wǒ shì zhòng shǐtú , wǒmen rúcǐ chuán , nǐmen yĕ rúcǐ xìn le .

12 Jì chuán Jīdū shì cóng sǐ lǐ fùhuó le , zĕnme zaì nǐmen zhōngjiān , yǒu rén shuō méiyǒu sǐ rén fùhuó de shì ne .

13 Ruò méiyǒu sǐ rén fùhuó de shì , Jīdū yĕ jiù méiyǒu fùhuó le .

14 Ruò Jīdū méiyǒu fùhuó , wǒmen suǒ chuán de biàn shì wǎngrán , nǐmen suǒ xìn de yĕ shì wǎngrán .

15 Bìngqiĕ míngxiǎn wǒmen shì wèi shén wàng zuò jiànzhèng de . yīn wǒmen jiànzhèng shén shì jiào Jīdū fùhuó le . ruò sǐ rén zhēn bú fùhuó , shén yĕ méiyǒu jiào Jīdū fùhuó le .

16 Yīnwei sǐ rén ruò bú fùhuó , Jīdū yĕ méiyǒu fùhuó le .

17 Jīdū ruò méiyǒu fùhuó , nǐmen de xìn biàn shì túrán . nǐmen réng zaì zuì lǐ .

18 Jiù shì zaì Jīdū lǐ shuì le de rén yĕ mièwáng le .

19 Wǒmen ruò kào Jīdū , zhǐ zaì jīn shēng yǒu zhǐwang , jiù suàn bǐ zhòngrén gèng kĕliàn .

20 Dàn Jīdū yǐjing cóng sǐ lǐ fùhuó , chéngwéi shuì le zhī rén chū shú de guǒzi .

21 Sǐ jì shì yīn yī rén ér lái , sǐ rén fùhuó yĕ shì yīn yī rén ér lái .

22 Zaì Yàdāng lǐ zhòngrén dōu sǐ le . zhàoyàng , zaì Jīdū lǐ zhòngrén yĕ dōu yào fùhuó .

23 Dàn gèrén shì àn zhe zìjǐ de cìxù fùhuó . chū shú de guǒzi shì Jīdū . yǐhòu zaì tā lái de shíhou , shì nàxiē shǔ Jīdū de.

24 Zaì hòu mòqī dào le , nàshí , Jīdū jì jiāng yīqiè zhízhèng de , zhǎngquán de , yǒu néng de , dōu huǐmiè le , jiù bǎ guó jiāo yǔ fù shén .

25 Yīnwei Jīdū bìyào zuò wáng , dĕng shén bǎ yīqiè chóudí , dōu fàng zaì tāde jiǎo xià .

26 Jǐn mòliǎo suǒ huǐmiè de chóudí , jiù shì sǐ .

27 Yīnwei jīng shang shuō , shén jiào wànwù dōu fú zaì tāde jiǎo xià . jì shuō wànwù dōu fú le tā , míngxiǎn nà jiào wànwù fú tāde bú zaì qí neì le .

28 Wànwù jì fú le tā , nàshí , zǐ yĕ yào zìjǐ fú nà jiào wànwù fú tāde , jiào shén zaì wànwù zhī shàng , wéi wànwù zhī zhǔ .

29 Bú rán nàxiē wèi sǐ rén shòuxǐ de , jiānglái zĕnyàng ne . ruò sǐ rén zǒng bú fùhuó , yīn hé wèi tāmen shòuxǐ ne .

30 Wǒmen yòu yīn hé shíkè mào xiǎn ne .

31 Dìxiōng men , wǒ zaì zhǔ Jīdū Yēsū lǐ , zhǐ zhe nǐmen suǒ kuā de kǒu , jílì de shuō , wǒ shì tiāntiān mào sǐ .

32 Wǒ ruò dāng rì xiàng xún cháng rén , zaì Yǐfúsuǒ tóng yĕshòu zhàn dòu , nà yú wǒ yǒu shénme yìchu ne . ruò sǐ rén bú fùhuó , wǒmen jiù chī chī hē hē ba . yīnwei míngtiān yào sǐ le .

33 Nǐmen búyào zìqī . làn jiāo shì baìhuaì shàn xíng .

34 Nǐmen yào xǐngwù wéi shàn , búyào fàn zuì . yīnwei yǒu rén bú rènshi shén . wǒ shuō zhè huà , shì yào jiào nǐmen xiūkuì .

35 Huò yǒu rén wèn , sǐ rén zĕnyàng fùhuó . daì zhe shénme shēntǐ lái ne .

36 Wúzhī de rén nǎ , nǐ suǒ zhòng de , ruò bù sǐ jiù bùnéng shēng .

37 Bìngqiĕ nǐ suǒ zhòng de , bú shì nà jiānglái de xíngtǐ , bú guò shì zǐlì , jì rú maìzi , huò shì bié yàng de gǔ .

38 Dàn shén suí zìjǐ de yìsi , gĕi tā yī ge xíngtǐ , bìng jiào gè dĕng zǐlì , gè yǒu zìjǐ de xíngtǐ .

39 Fán ròutǐ gè yǒu bú tóng . rén shì yíyàng , shòu yòu shì yíyàng , niǎo yòu shì yíyàng , yú yòu shì yíyàng .

40 Yǒu tiān shang de xíngtǐ , yĕ yǒu dì shàng de xíngtǐ . dàn tiān shang xíngtǐ de róngguāng shì yíyàng , dì shàng xíngtǐ de róngguāng yòu shì yíyàng .

41 Rì yǒu rì de róngguāng , yuè yǒu yuè de róngguāng , xīng yǒu xīng de róngguāng . zhè xīng hé nà xīng de róngguāng , yĕ yǒu fēnbié .

42 Sǐ rén fùhuó yĕ shì zhèyàng . suǒ zhòng de shì bì xiǔ huaì de , fùhuó de shì bù xiǔ huaì de .

43 Suǒ zhòng de shì xiūrǔ de , fùhuó de shì róngyào de . suǒ zhòng de shì ruǎnfuò de , fùhuó de shì qiángzhuàng de .

44 Suǒ zhòng de shì xuèqì de shēntǐ , fùhuó de shì língxìng de shēntǐ . ruò yǒu xuèqì de shēntǐ , yĕ bì yǒu língxìng de shēntǐ .

45 Jīng shàng yĕ shì zhèyàng jì zhe shuō , shǒuxiān de rén Yàdāng , chéng le yǒu líng de huó rén . ( líng huò zuò xuèqì ) mòhòu de Yàdāng , chéng le jiào rén huó de líng .

46 Dàn shǔlíng de bú zaì xiān , shǔ xuèqì de zaì xiān . yǐhòu cái yǒu shǔlíng de .

47 Tóu yī gèrén shì chūyú dì , nǎi shǔ tǔ . dì èr gèrén shì chūyú tiān .

48 Nà shǔ tǔ de zĕnyàng , fán shǔ tǔ de yĕ jiù zĕnyàng . shǔ tiān de zĕnyàng , fán shǔ tiān de yĕ jiù zĕnyàng .

49 Wǒmen jì yǒu shǔ tǔ de xíngzhuàng , jiānglái yĕ bì yǒu shǔ tiān de xíngzhuàng .

50 Dìxiōng men , wǒ gàosu nǐmen shuō , xuèròu zhī tǐ , bùnéng chéngshòu shén de guó . bì xiǔ huaì de , bùnéng chéngshòu bù xiǔ huaì de .

51 Wǒ rújīn bǎ yī jiàn àomì de shì gàosu nǐmen . wǒmen bú shì dōu yào shuìjiào , nǎi shì dōu yào gǎibiàn ,

52 Jiù zaì yī shà shí , zhǎ yǎn zhī jiān , hào Tǒng mò cì chuī xiǎng de shíhou . yīn hào Tǒng yào xiǎng , sǐ rén yào fùhuó chéngwéi bù xiǔ huaì de , wǒmen yĕ yào gǎibiàn .

53 Zhè bì xiǔ huaì de , zǒng yào biànchéng bù xiǔ huaì de . ( biànchéng yuánwén zuò chuān xià tóng ) zhè bì sǐ de , zǒng yào biànchéng bù sǐ de .

54 Zhè bì xiǔ huaì de jì biànchéng bù xiǔ huaì de . zhè bì sǐ de jì biànchéng bù sǐ de . nàshí jīng shàng suǒ jì , sǐ beì déshèng tūn miè de huà jiù yìngyàn le .

55 Sǐ a , nǐ déshèng de Quánshì zaì nàli . sǐ a , nǐde dú gōu zaì nàli .

56 Sǐ de dú gōu jiù shì zuì . zuì de jiù shì lǜfǎ .

57 Gǎnxiè shén , shǐ wǒmen jiè zhe wǒmen de zhǔ Yēsū Jīdū déshèng .

58 Suǒyǐ wǒ qīnaì de dìxiōng men , nǐmen wù yào jiāngù bùkĕ yáodòng , chángcháng jiélì duō zuò zhǔ gōng , yīnwei zhīdào nǐmen de laókǔ , zaì zhǔ lǐmiàn bú shì túrán de .

Gēlínduōqiánshū 15 Commentary

Chapter 15

The apostle proves the resurrection of Christ from the dead. (1-11) Those answered who deny the resurrection of the body. (12-19) The resurrection of believers to eternal life. (20-34) Objections against it answered. (35-50) The mystery of the change that will be made on those living at Christ's second coming. (51-54) The believer's triumph over death and the grave, An exhortation to diligence. (55-58)

Verses 1-11 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.

Verses 12-19 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.

Verses 20-34 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 ( matthew 20:22 matthew 20:23 ) . 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.

Verses 35-50 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.

Verses 51-58 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.

Chapter Summary

INTRODUCTION TO 1 CORINTHIANS 15

The apostle, in this chapter, recommends the Gospel, and gives a summary of it, proves the resurrection of Christ, and by various arguments establishes the doctrine of the resurrection of the dead, and answers objections made unto it. He also sets forth the glory there will be upon the bodies of risen saints, and the change that will be made on living ones; and concludes with an exhortation to perseverance in faith and holiness. As his chief view is the doctrine of the resurrection, he introduces this by recommending the Gospel in general, or by observing that this is a principal doctrine which should be remembered and retained, because it was the Gospel which he had preached, and they had received, and had hitherto persevered in, 1Co 15:1 and besides was essential to salvation, and the means of it, by which they would be saved, if they retained it, except their faith in it was in vain, as it would be should they drop it, 1Co 15:2. And moreover, the apostle had received it by divine revelation, and had faithfully delivered it to them, and therefore it became them to hold it fast; the sum of which were the death, burial, and resurrection of Christ, agreeably to the Scriptures of the Old Testament, 1Co 15:3,4 and then he reckons up the eyewitnesses of the latter, as first Peter, then the twelve disciples, then five hundred brethren at one time; next James, and all the apostles; and last of all himself, 1Co 15:5-8 of whom he speaks in a very diminishing style, describing himself as an abortive, affirming himself to be the least of the apostles, and unworthy to be in that office, or bear that name, giving this as a reason for it, because he had been a persecutor of the church of Christ, 1Co 15:9 wherefore he ascribes the dignity he was raised to entirely to the free grace of God; and yet he magnifies his office, and observes, that the gifts of grace bestowed upon him were not in vain, and that he was a more abundant labourer than the rest of the apostles, and had more success; but then he freely declares that all he had, and all he did, were by the grace of God, 1Co 15:10. But however, not to insist upon the difference between him and other apostles; he observes, that the subject matter of their ministry was the same, namely, a suffering and risen Saviour, and who was also the object of the faith of the believing Corinthians, 1Co 15:11 wherefore the apostle proceeds to blame some among them for denying the doctrine of the resurrection from the dead, seeing it was a principal part of the ministry of the Gospel, that Christ was risen from the dead, 1Co 15:12 whereas that would not be true, if there is no resurrection of the dead, 1Co 15:13 but that Christ is risen, is not only evident from the testimonies of eyewitnesses before produced, but from the absurdities that follow upon a denial of it, as that the preaching of the Gospel was a vain thing, and faith in it also, 1Co 15:14 yea, the apostles would be no other than false witnesses of God, testifying that he raised up Christ, when he is not risen, if the dead rise not, 1Co 15:15 which argument is repeated, 1Co 15:16 and other absurdities following such an hypothesis are added; as besides what was before mentioned, that faith becomes hereby a vain thing, such as have believed in him must be in an unregenerate state, and both under the power and guilt of sin, 1Co 15:17 nay, not only so, but such who are dead in Christ, or for his sake are lost and perished, 1Co 15:18 and even those of the saints who are alive must be the most unhappy and miserable of all mortals, 1Co 15:19. But inasmuch as it is a certain point that Christ is risen, it is as clear a case that the saints will rise, which is argued from Christ being the firstfruits of those that are fallen asleep in him, which secures their resurrection to them, 1Co 15:20 and from his being their covenant head, as Adam was to his posterity; so that as all his offspring died in him, all the saints will be quickened by Christ, death coming by the one, and the resurrection by the other, 1Co 15:21,22. And whereas it might be objected, if this is the case, why did not the saints, who were dead before the resurrection of Christ, rise from the dead when he did, or quickly after? To which it is answered, there is an order observed agreeable to the firstfruits and lump: Christ, the firstfruits, is first, and then they that believe in him, 1Co 15:23 and this will not be until the second coming of Christ, and the end of all things, when all the elect of God shall be gathered in; and then they will be raised and presented to the Father complete in soul and body, and all rule and authority among men will cease, 1Co 15:24. But in the mean while Christ must reign until all enemies are subject to him, and the last of all that will be destroyed by him is death; which is another argument proving the resurrection of the dead; for if death is destroyed, the dead must rise, and never die more, 1Co 15:25,26 That all things will be put under the feet of Christ, every enemy, and so death, is proved from a testimony out of Ps 8:6. But to prevent a cavil, and secure the honour of God the Father, he is excepted from being subject to him, 1Co 15:27 so far is he from being so, that the Son shall be subject to him, and appear to be so as Mediator, by giving up the account of things to him; the end of which is, that God, Father, Son, and Spirit, may be all in all, 1Co 15:28. The resurrection of the dead is further argued from the sufferings of the saints and martyrs of Jesus, for the sake of him and his Gospel, and particularly this doctrine of it, which are first figuratively expressed under the notion of a baptism, 1Co 15:29 and then more literally and clearly signified by being in jeopardy, and exposed to danger of life continually, 1Co 15:30 and which is exemplified in the case of the apostle himself, who was liable to death daily, 1Co 15:31 of which he gives a particular instance in his fighting with beasts at Ephesus. Moreover, another absurdity would follow upon this, should this doctrine not be true; and that is, that a loose and licentious life, such an one as the Epicureans live, would be encouraged hereby, 1Co 15:32 from which the apostle dissuades; partly from the pernicious effect of it, which he shows by a passage cited out of one of the Heathens, 1Co 15:33 and partly from its being contrary to a righteous conversation, and from the stupidity, sinfulness, and ignorance, which such a course of life, upon such principles, declares, 1Co 15:34. And then the apostle proceeds to answer questions, and remove objections relating to the resurrection of the dead; which questions and objections are put, 1Co 15:35 which suppose the thing to be impossible and absurd, and to which answers are returned, first by observing, that grain which is sown in the earth first dies before it is quickened, and that it does not rise up bare grain as it was sown, but in a different form and shape, with additional circumstances greatly to its advantage; and has a body given by the power, and according to the pleasure of God, and suitable to the nature of the seed; by which is suggested, that in like manner the body first dies, and then is raised;, and though the same body, yet it is raised in a different form with different qualities, by the power, and according to the will of God; and therefore seeing there are every year such innumerable instances in nature, of dead and putrefied grain being revived, it need not be thought incredible, impracticable, and absurd, that God should raise the dead, 1Co 15:36-38 and that the body, though the same shall rise different from what it was when laid in the grave, is illustrated by the difference of flesh in men, beasts, fishes, and birds; which, though all of it flesh, differs from each other; and so will the flesh of the body, in the resurrection, differ from the flesh it is now clothed with, 1Co 15:39. And the same is further illustrated by the difference there is in the heavenly and earthly bodies, in the sun, and moon, and stars, and in one star from another; all which have respect to the same, showing not any difference there will be in risen bodies among themselves, but in risen bodies from what they now are, 1Co 15:40,41 as appears by the accommodation of these similes to the resurrection of the dead; and which differences are clearly expressed, the present bodies being corrupt, dishonourable, weak, and natural, the risen ones being incorruptible, glorious, powerful, and spiritual, 1Co 15:42-44. And that the risen bodies will be spiritual, the apostle proves, by comparing Adam and Christ together; the one had a natural body, the other had a spiritual body after his resurrection, 1Co 15:45 the order of which is given, the natural body of Adam was before the spiritual body of Christ, 1Co 15:46. Their original is also taken notice of, the one being of the earth, the other front heaven, 1Co 15:47 and so accordingly the offspring of the one, and of the other, are different; the offspring of the first Adam are earthly like him, and have a natural body, as he had; the offspring of the second Adam are heavenly, as he was, and will have a body like to his; for as they bear the image of the first man, from whom they naturally descend, by having a natural body like to his, so they must bear the image of the second man, the Lord from heaven, by having a spiritual body fashioned like to his glorious body, 1Co 15:48,49. And there is an absolute necessity for this, seeing bodies, in their present state, and case, as natural, mortal, and sinful, cannot be admitted into the possession of the kingdom and glory of the Lord, 1Co 15:50 but inasmuch as all will not die, and so be raised again, but some will be alive at the coming of Christ and the resurrection of the dead, a difficulty arises how the living saints will come by spiritual bodies, in order to inherit the kingdom of God, without which they cannot inherit it: this difficulty the apostle removes, by making known a secret never divulged before, that at the same time the dead will be raised, which will be at the sounding of a trumpet; in a moment, at once the living saints will be changed, and become immortal and incorruptible, as the raised ones, 1Co 15:51,52 for so it must be that these corruptible and mortal bodies be clothed with incorruption and immortality, either by the resurrection of them, or a change upon them, when either way they will become spiritual, 1Co 15:53. And hereby some prophecies in Isaiah and Hoses will have their accomplishment, 1Co 15:54,55 on the mention of which, some things in them are explained, as that sin is the sting of death, and the law is the strength of sin, which regard the prophecy in Hosea, 1Co 15:56 and the victory obtained over death, which is mentioned in the prophecy of Isaiah, is ascribed to God, who gives it through Christ, to whom thanks are returned for it, 1Co 15:57. And the chapter is concluded with an exhortation steadfastly to abide by the cause of Christ, and in his service; to which the saints are encouraged from this consideration, that they will find their account in it, 1Co 15:58.