A Commentary of the Book of 1 Corinthians
By Dr. Barry L. Jenkins
Text Used: Legacy Standard Bible
Bible Study 1 Corinthians 15: 1-58
Text:
The Resurrection of Christ
15 Now I make known to you, brothers, the gospel which I proclaimed as good news to you, which also you received, in which also you stand, 2 by which also you are saved, if you hold fast [a]the word which I proclaimed to you as good news, unless you believed for nothing.
3 For I delivered to you [b]as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, 5 and that He appeared to Cephas, then to the twelve. 6 After that He appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep. 7 After that, He appeared to [c]James, then to all the apostles, 8 and last of all, as [d]to one untimely born, He appeared to me also. 9 For I am the least of the apostles, [e]and not worthy to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. 11 Whether then it was I or they, so we preach and so you believed.
The Resurrection of the Dead
12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is vain, your faith also is vain. 15 Moreover we are even found to be false witnesses of God, because we bore witness [f]against God that He raised [g]Christ, whom He did not raise, if in fact the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised. 17 And if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If we have hoped in Christ in this life only, we are of all men most to be pitied.
20 But now Christ has been raised from the dead, the first fruits of those who have fallen asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in [h]Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming. 24 Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet. 26 The last enemy to be abolished is death. 27 For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. 28 And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
29 Otherwise, what will those do who are baptized [i]for the dead? If the dead are not raised at all, why then are they baptized for them? 30 Why are we also in danger every hour? 31 I affirm, brothers, by the boasting in you which I have in Christ Jesus our Lord, I die daily. 32 If [j]from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die. 33 Do not be deceived: “Bad company corrupts good morals.” 34 Become righteously sober-minded, and stop sinning; for some have no knowledge of God. I speak this to your shame.
The Resurrection Body
35 But someone will say, “How are the dead raised? And with what kind of body do they come?” 36 You fool! That which you sow does not come to life unless it dies; 37 and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of [k]something else. 38 But God gives it a body just as He wished, and to each of the seeds a body of its own. 39 All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. 40 There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.
42 So also is the resurrection of the dead. It is sown [l]a corruptible body, it is raised [m]an incorruptible body; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit. 46 However, the spiritual is not first, but the natural; then the spiritual. 47 The first man is from the earth, [n]earthy; the second man is from heaven. 48 As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. 49 And just as we have borne the image of the earthy, [o]we will also bear the image of the heavenly.
50 Now I say this, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the corruptible inherit the incorruptible. 51 Behold, I tell you a mystery: we will not all sleep, but we will all be changed, 52 in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed. 53 For this corruptible must put on the incorruptible, and this mortal must put on immortality. 54 But when this corruptible puts on the incorruptible, and this mortal puts on immortality, then will come about the word that is written, “Death is swallowed up in victory. 55 O death, where is your victory? O death, where is your sting?” 56 Now the sting of death is sin, and the power of sin is the law; 57 but thanks be to God, who gives us the victory through our Lord Jesus Christ!
58 Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.
Verse by verse commentary:
Verse 1: “Now I make known to you, brothers, the gospel which I proclaimed as good news to you, which also you received, in which also you stand,”
Commencing with this verse, Paul transitions to a new subject of significant concern, the completeness of the gospel message as it centers upon the doctrine of the Resurrection.
Verse 2: “by which also you are saved, if you hold fast the word which I proclaimed to you as good news, unless you believed for nothing.”
Through this qualifying declaration, Paul acknowledged and drew their attention to the possibility that some possessed a superficial, nonsaving faith. Some believed merely as the demons believe (James 2:19), meaning they were convinced of the gospel's veracity but lacked any devotion to God, Christ, and righteousness. Authentic believers "hold fast" to the gospel.
Verse 3: “For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures,”
These verses summarize the main point of Paul’s message, and really, the whole early church’s teaching ("what I also received"). It's all about Christ dying in our place and then coming back to life, which was the ultimate fulfillment of those Old Testament prophecies.
Verse 4: “and that He was buried, and that He was raised on the third day according to the Scriptures,”
The core message of the gospel is not about what we must do, but about what Jesus Christ has already accomplished for us. This message is grounded in three historical facts:
His Death: Jesus died for our sins, fulfilling what was written in the Scriptures.
His Burial: The burial is a crucial detail, as it confirms His death. Witnesses like Nicodemus and Joseph of Arimathaea knew it was Jesus's body being laid to rest, proving He did not just disappear.
His Resurrection: Jesus rose again on the third day, as foretold in the Scriptures. The empty tomb stands as the undeniable proof and is an essential part of the gospel.
Therefore, the gospel is the confirmation that Jesus died, was buried, and rose again. There were many witnesses still alive at the time Paul wrote this letter to the Corinthians. The writing was approximately 25 years after the Resurrection. That is too short of a time period from a legend to be created. The early church from the beginning preached the Lord Jesus Christ’s death, burial, and resurrection.
Verse 5: “and that He appeared to Cephas, then to the twelve.”
The reality of the resurrection is supported by the testimony of eyewitnesses recorded in the New Testament. Among those who bore witness were John and Peter, who gave their testimony together, and likely also individually before the twelve apostles.
Verse 6: “After that He appeared to more than five hundred brothers at one time, most of whom remain until now, but some have fallen asleep.”
When Paul wrote this letter, most of the resurrection witnesses were still alive, making it possible for anyone to verify the events. Crucially, the account of Jesus appearing to "more than five hundred brothers at one time" demonstrates that the appearances cannot be dismissed as simply individual hallucinations.
Verse 7: “After that, He appeared to James, then to all the apostles,”
This person, Jesus' half-brother, was a central figure in the Jerusalem church and is recognized as the author of the epistle bearing his name.
Verse 8: “and last of all, as to one untimely born, He appeared to me also.”
Paul's description of himself as "last of all" suggests a sense of irony, possibly aimed at the Corinthians who undervalued him. This refers to the fact that his commissioning as an apostle occurred after the appearances of the risen Lord had stopped, and he was initially a persecutor of the church. Despite not having been with Jesus during His earthly ministry, Paul was granted the unique experience of seeing the resurrected Jesus and was given a special apostleship focused on ministering to the Gentiles.
Verse 9: “For I am the least of the apostles, and not worthy to be called an apostle, because I persecuted the church of God.”
Paul's humility was so profound that he described himself as the "least of the apostles." This statement, given with genuine divine inspiration, arose from his deep remorse over persecuting the church of God, which he felt made him undeserving of the title of apostle.
Verse 10: “But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me.”
Paul acknowledges that his experience was unmerited and it was only by God’s grace that he was an apostle, but he emphasizes that his past life is not a reason to dismiss his message. Instead, where sin was rampant, God's effective grace was even more abundant, and where Paul was weak, God's grace proved strong. This divine grace did not lead to idleness; rather, it motivated him to labor "harder" than all the others.
Verse 11: “Whether then it was I or they, so we preach and so you believed.”
The core message of Christianity, shared universally by Peter, Paul, and all other apostles, is the belief in Jesus Christ—his crucifixion, death, and resurrection. Regardless of who originally converted them, all apostles upheld this identical truth, delivered the same account, and preached the same doctrine, supported by consistent evidence. This fundamental belief is the very heart of the faith, embraced by all true Christians. It is this shared testimony that unites all apostles and this belief that sustains Christians throughout their lives and into death.
Verse 12: “Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?”
Paul addresses a crucial issue among the Corinthians: their unbiblical view of the human body was causing some to doubt the general resurrection, even if they didn't explicitly deny Jesus' resurrection. Paul's core argument is that the resurrection of Jesus is inseparable from the future resurrection of His followers. To question the latter is to undermine the former, and thus, destroy the very message of the gospel, which is fundamentally tied to the physical resurrection of Jesus from the tomb.
Verse 13: “But if there is no resurrection of the dead, not even Christ has been raised.”
Christ's resurrection and the resurrection of believers are inextricably linked; without the latter, the former is void, and Christ remains dead. However, witnesses still existed at the time of this writing so His resurrection was real, and so will be the believers.
Verse 14: “And if Christ has not been raised, then our preaching is vain, your faith also is vain.”
The centerpiece of the Christian message rests entirely upon the actual, historical events of Christ's death and resurrection. Without this factual foundation, the apostle believes his preaching would be spiritually meaningless.
Verse 15: “Moreover we are even found to be false witnesses of God, because we bore witness against God that He raised Christ, whom He did not raise, if in fact the dead are not raised.”
The apostles would all have been false witnesses and liars if Christ had not risen, remaining in the grave. Yet, they testified to having seen the risen Christ and were willing to die for that declaration.
Verse 16: “For if the dead are not raised, not even Christ has been raised.”
If Christ has not been raised, then, one remains a lost, hell-doomed sinner, and that is the totality of one's possible existence. If Christ has not been raised, every one of us remains in our sins.
Verse 17: “And if Christ has not been raised, your faith is worthless; you are still in your sins.”
Forgiveness of sins is unattainable except through the shedding of His blood. Furthermore, if His blood had been shed and his life taken without subsequent restoration, what assurance could we possess of justification and eternal life through him? Had he remained subject to the dominion of death, how could he have liberated us from its power?
Verse 18: “Then those also who have fallen asleep in Christ have perished.”
The phrase "fallen asleep" is a frequently used figure of speech for death. It is important to note that this does not refer to the doctrine of "soul sleep," which suggests that the body dies and the soul or spirit enters a period of unconscious rest.
Verse 19: “If we have hoped in Christ in this life only, we are of all men most to be pitied.”
While Paul would not deny that Christians currently experience a superior spiritual life compared to non-Christians, this verse underscores the magnitude of God's future promises. The hope of our salvation is so magnificent that if we remained in our sins and were lost, we would have endured the most profound and severe of all disappointments.
Verse 20: “But now Christ has been raised from the dead, the first fruits of those who have fallen asleep.”
During the harvest season, the Israelites were required to present an offering composed of the first portion of the crop. This offering served as a symbolic representation that the entirety of the harvest belonged to God. Jesus is designated as the “firstfruits” because of the connection between His resurrection and the future resurrection of believers. Jesus was "the first to rise from the dead," rising as our representative. His resurrection resulted in our spiritual revival and simultaneously guarantees our future bodily resurrection.
Verse 21: “For since by a man came death, by a man also came the resurrection of the dead.”
This passage articulates one of Paul's most profound doctrines: our dual unity with Adam, the first man, and with Christ, the last man. Through our shared humanity, we are united with Adam in our current sinful state, in trespass, and in mortality; through our faith, we are united with Christ in spiritual existence, in justification, sanctification and in eternal life.
Verse 22: “For as in Adam all die, so also in Christ all will be made alive.”
The two instances of "all" are similar only in that they both pertain to descendants. The second instance of "all" is exclusively applicable to believers and does not suggest universalism (the doctrine that all individuals will ultimately achieve salvation, irrespective of faith). Numerous other scriptural passages unequivocally assert the eternal condemnation of the non-believing.
Verse 23: “But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming.”
Christ, as the firstfruits of the resurrection harvest, preceded all others. Due to His resurrection, "those who are Christ’s" will be resurrected and enter the eternal heavenly state in three stages upon Christ's return: 1) those who have attained saving faith from Pentecost until the Rapture will be joined by living saints at the Rapture to meet the Lord in the air and ascend to heaven; 2) those who acquire faith during the Tribulation, along with the Old Testament saints, will be raised to reign with Him during the Millennium; and 3) those who expire during the millennial kingdom may be instantaneously transformed into their eternal bodies and spirits at the time of death. The only remaining individuals to be resurrected will be the ungodly, which will transpire at the conclusion of the Millennium at the Great White Throne Judgment of God, succeeded by eternal hell.
Verse 24: “Then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power.”
This third dimension of the resurrection pertains to the re-establishment of Christ's sovereignty over the earth, as He is the rightful King. "End" signifies not merely cessation, but rather completion and fulfillment. "Hands over the kingdom" indicates that at the culmination of world history, after Christ has assumed control of the restored world for the Father and reigned for one thousand years, all creation will be returned to the original, sinless design of God in the new heavens and new earth. "Abolished all rule" refers to Christ's permanent subjugation of every adversary of God and the reclaiming of the earth that He created and to which He holds rightful title. During the Millennium, under Christ's governance, defiance will persist, but Christ will rule them with an iron scepter. At the conclusion of that one thousand years, Satan will be temporarily released to lead a final rebellion against God. However, he, along with all who follow his animosity toward God and Christ, will be eternally banished to hell with his fallen angels to suffer in the lake of fire.
Verse 25: “For He must reign until He has put all His enemies under His feet.”
This imagery is rooted in the tradition of kings always being seated above their defeated enemies; when people bowed or knelt, they were positioned beneath the sovereign's feet. Sometimes, a monarch might place his foot on the neck of a defeated ruler, symbolizing absolute conquest. During the millennial kingdom, Christ's adversaries will be completely subjected to Him.
Verse 26: “The last enemy to be abolished is death.”
Through the cross, Christ defeated the power of Satan, the one who wielded death's dominion. However, Satan will retain the ability to use death as a weapon until the close of the Millennium.
Verse 27: “For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him.”
To avoid any misunderstanding of what is "evident," Paul clarifies that the phrase "All things are put in subjection" does not include God the Father. It is, in fact, the Father who granted Christ His authority, and the Son's service is perfectly rendered to Him.
Verse 28: “And when all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.”
Christ's reign is eternal, and though He will continue to rule, He will do so in His full, former, and glorious place within the Trinity. He will be subject to God in the manner eternally designed for Him, in the full glory of the Trinity.
Verse 29: “Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?”
The practice of being baptized on behalf of deceased, unbaptized relatives appears to have been present among some Corinthians. Paul seemingly did not endorse this practice; rather, he used it to highlight the community's contradictory stance on resurrection. He essentially questioned the logic: if they truly disbelieved in resurrection, why were they engaging in baptisms for the dead?
Verse 30: “Why are we also in danger every hour?”
Why would Paul face death constantly, even moment by moment, in his selfless ministry if there were no afterlife, no reward, and no everlasting happiness to justify his suffering?
Verse 31: “I affirm, brothers, by the boasting in you which I have in Christ Jesus our Lord, I die daily.”
Paul wanted the Corinthians to understand that he constantly lived in the shadow of death.
Verse 32: “If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die.”
Paul's statement about fighting "beasts" likely refers to his opponents in Ephesus, the location where he composed this letter, who sought to condemn him. The certainty of the resurrection gives Paul the fortitude to withstand severe persecution and trials.
Verse 33: “Do not be deceived: “Bad company corrupts good morals.”
The faulty understanding of the Resurrection among some Corinthian Christians had a dual negative effect: not only were they personally harmed by their poor associations, but they were also actively leading others in the congregation astray. They were being misled by people who doubted the Resurrection, individuals who were vocal but lacked genuine knowledge of God.
Verse 34: “Become righteously sober-minded, and stop sinning; for some have no knowledge of God. I speak this to your shame.”
The phrase "No knowledge of God" likely referred to church members who prided themselves on their wisdom. However, their denial of the Resurrection indicated a profound ignorance concerning the matters of God.
Verse 35: “But someone will say, “How are the dead raised? And with what kind of body do they come?”
Paul addresses what appears to be the central objection to the bodily resurrection among some Corinthians. This opposition likely stemmed from dualism, a pagan philosophical belief that sharply contrasted the "good" immaterial with the "evil" material. Influenced by this perspective, some Christians developed a contempt for the physical body, which possibly skewed their views on topics like sexual relationships. They seemed to believe the Resurrection meant these "dishonorable" bodies would be raised.
Verse 36: “You fool! That which you sow does not come to life unless it dies;”
God's role as the world's creator means that natural processes offer various reflections and analogies of His work, especially the divine work of salvation. Just as Jesus used the image of a seed ("if it dies, it bears much fruit") to illustrate spiritual truth, Paul uses the same imagery here. However, Paul's focus is on the striking contrast between what is initially planted and the resulting life that grows from the seed.
Verse 37: “and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.”
The death and decomposition of a planted seed is a prerequisite for the new life that emerges from within it. In the same way that God provides a new body for the plant rising from the dead seed, He is also able to grant a resurrection body to a person who has died.
Verse 38: “But God gives it a body just as He wished, and to each of the seeds a body of its own.”
Paul then changes the focus of the illustration to highlight the differences among various plants. He extends this concept to include living creatures and celestial bodies.
Verse 39: “ All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish.”
The distinction between a dead body and a resurrected body is profound, even greater than the differences observed between humans and animals, or between aquatic and avian life.
Verse 40: “There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another.”
The analogy uses inanimate elements of creation, the sun, moon, and stars, each with unique splendor, alongside earthly formations (such as mountains, canyons, and seas) that also possess splendor. This illustrates God's ability to use similar physical material, organize it in distinct ways, and thereby achieve His purpose.
Verse 41: “There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.”
The text now transitions into the domain of astronomy, noting that the celestial bodies within the solar system are distinct. The sun, moon, and stars are composed of different material. Furthermore, stars exhibit heterogeneity among themselves. This structure encompasses a solar system, a stellar system, planets, and suns.
Verse 42: “So also is the resurrection of the dead. It is sown a corruptible body, it is raised an incorruptible body;”
The apostle emphasizes the astonishing transformation: a change from "corruptible" to "incorruptible."
Verse 43: “ it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power;”
The transformation that awaits us is far beyond our current comprehension. When we receive our new bodies, they will be characterized by a magnificent glory, radiating a celestial light that reflects the divine nature imparted to us. This glory will be complemented by a vibrant and profound color—not merely the shades of this earthly existence, but hues of transcendent beauty that speak of the holiness and perfection of the renewed creation. Furthermore, these new bodies will possess unparalleled beauty, a physical and spiritual perfection unmarred by the decay, weakness, or corruption of the present age. Every facet will be designed by God, reflecting a flawless artistry. Finally, they will be imbued with power—not simply brute strength, but the dynamic dunamis of God, enabling them to move, act, and exist in the eternal realm without limitation or exhaustion. All of these glorious qualities—glory, color, beauty, and power—will be essential attributes of the resurrected body, fitting us for eternal life in God's presence.
Verse 44: “it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body.”
Paul's final point of contrast is vital yet challenging. He is not distinguishing between a body that is physical versus one that is nonphysical, or material versus immaterial; the resurrected body will be a physical one, not an insubstantial ghost. The apostle previously used the terms "natural" and "spiritual" to differentiate an individual who lacks the Holy Spirit from one who possesses it. The "natural" person belongs to the current age, whereas the "spiritual" person is a citizen of heaven. Christians are considered "spiritual" because they have received the Holy Spirit. However, they have not yet received the "spiritual body," which is the body that will be fully transformed and aligned with the life given by the Spirit.
Verse 45: “So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.”
The first man, Adam, was both physical and psychological (psuchen and zosan in Greek), indicating he possessed a mind. In contrast, the final Adam—Christ—is spiritual (pneuma, or pneumatical). The term "life-giving spirit" likely refers to the Holy Spirit. Although Jesus and the Holy Spirit are distinct Persons, their presence and activity within the church are closely linked.
Verse 46: “However, the spiritual is not first, but the natural; then the spiritual.”
Just as we received our natural bodies through the first Adam, we will receive our spiritual, resurrection bodies through the last Adam, Christ. Adam's body serves as the pattern for the natural body; Christ's body is the pattern for the resurrection body. Having borne Adam's earthly image, we will, in resurrection, bear Christ's heavenly image, fitted for eternal life. The pattern is natural first and then spiritual.
Verse 47: “The first man is from the earth, earthy; the second man is from heaven.”
The first man is of the earth and is earthy—choikos, meaning “clay” or, if you will, refuse. There is much discussion of ecology today. Who is responsible for the degradation of this earth? Man. This is because man is fundamentally earthy. All that is the byproduct of man is refuse. He is that type of creature; he is the source of waste. However, the Second Man is the Lord from heaven.
Verse 48: “As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly.”
The passage contrasts the present evil age with the coming perfect age, suggesting that the distinction in verses 42–44 is one of time, not substance, relating to earthly versus heavenly human bodies. While believers already experience some blessings of the future age, God's work of redemption will be complete only upon bodily resurrection. Having borne the image of the first Adam, those who belong to Christ are destined to bear the image of the last Adam.
Verse 49: “And just as we have borne the image of the earthy, we will also bear the image of the heavenly.”
Just as our original father, Adam, was subject to weakness, decay, and death, we are similarly connected to him and share in his frailty, sickness, sorrow, and mortality. This connection is not primarily about moral character, but about our shared physical condition. Conversely, through divine election and faith, we are closely connected with the Lord Jesus Christ, who is from and in heaven. As a result, we will resemble Him in the future world. He is now free from frailty, sickness, pain, sorrow, and death, possessing a pure, spiritual body suited for heaven. Likewise, we shall be transformed in that future world.
Verse 50: “Now I say this, brothers, that flesh and blood cannot inherit the kingdom of God, nor does the corruptible inherit the incorruptible.”
This phrase refers to the limitations of earthly, human existence and is equivalent to the term “perishable.” Paul is cautioning the Corinthians that without new, “imperishable” bodies, we “cannot inherit the kingdom of God.” Therefore, how is it possible for some to deny the doctrine of the Resurrection?
Verse 51: “Behold, I tell you a mystery: we will not all sleep, but we will all be changed,”
Paul addresses the belief that some Christians will be alive when Christ returns, rather than having died. These individuals will not undergo resurrection, but they will still be changed, receiving immortal and imperishable bodies.
Verse 52: “ in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised incorruptible, and we will be changed.”
The transformation will occur "en atomo"—in a moment, in the smallest particle of time, which is the source of our word "atom." We will all be changed "in the twinkling of an eye," meaning instantaneously, in a fraction of a second. There will be no time to exclaim, "Here He comes" or "He is here!" "At the last trumpet" refers to the Lord Jesus's final call. The trumpet is symbolic of His voice. In the Book of Revelation, John writes, "I was in the Spirit on the Lord’s day, and heard behind me a great voice, as of a trumpet," and upon turning, he saw Christ (see Rev. 1:10–13). Thus, "at the last trumpet" signifies the voice of the Lord Jesus, whose final call to mankind will summon the dead back to life, just as He commanded, "Lazarus, come forth."
Verse 53: “For this corruptible must put on the incorruptible, and this mortal must put on immortality.”
The emphatic nature of the word "must" is noteworthy. It signifies that our current state precludes entry into heaven. These present bodies are inadequate for the celestial realm; they would impede our perception of its sights and sounds. Our physical limitations are significant; we are virtually deaf and blind regarding the realities of heaven. Even on Earth, we perceive only a fraction of the full spectrum of light and sound. To enter heaven in our present corporeal form would result in a substantial failure to experience its fullness.
Verse 54: “But when this corruptible puts on the incorruptible, and this mortal puts on immortality, then will come about the word that is written, “Death is swallowed up in victory.”
This is the victory of the Resurrection. The central message of 1 Corinthians 15 is that the resurrection of Jesus Christ is the cornerstone of Christian faith and the ultimate promise for all believers. It is not merely a historical event, but the dynamic power that secures eternal life. The Resurrection is the victory over death itself. For those who are "in Christ," the grave loses its sting and death is swallowed up in victory.
Verse 55: “O death, where is your victory? O death, where is your sting?”
This powerful and eloquent passage in Scripture concludes the preceding quotation. It incorporates paraphrased verses from Isaiah and Hosea, drawing specifically from the Septuagint (the Greek Old Testament translation). For the Christian, death is defeated and it brings no fear.
Verse 56: “Now the sting of death is sin, and the power of sin is the law;”
Death has lost its sting because we look beyond it to eternity. Death is not an end, but a doorway opening to the vastness of eternity, ushering us down a hallway not of time, but of eternal existence. The "sting" of death is the power it uses to inflict its purpose—the cause of death itself. This cause is sin. The power of sin is its dreadful and terrifying energy over the mind, and especially its ability to cause alarm and fear in the final hour.
Verse 57: “but thanks be to God, who gives us the victory through our Lord Jesus Christ!”
The source of our victory is not our own intelligence, cleverness, or ability to overcome. Instead, victory comes through our Lord Jesus Christ. As stated in Revelation 12:11 concerning the tribulation saints, they conquered Satan "by the blood of the Lamb." This is, in fact, the only way any of us can achieve true victory.
Verse 58: “Therefore, my beloved brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.”
The hope of the Resurrection should motivate the Corinthians to remain steadfast in their faith, especially when faced with false teachings and temptations. Being "immovable" does not mean being passive; instead, they must be fully engaged in "the work of the Lord." Although it is easy to become discouraged and feel that our efforts are pointless, we have the assurance that our labor is never "in vain." When God establishes the new heavens and new earth, His people will ultimately reap the rewards of their tireless work.
