Moreover, brethren, I declare unto you the gospel. 1 Corinthians 15:1-12 The apostolic gospel D. Thomas, D.D. I. CHRISTIANITY IS BASED ON HISTORICAL FACTS, not on human reason or imagination; it is neither an ingenious hypothesis to account for any phenomena, nor a poetic myth to adumbrate any truth. It is based on facts. These facts are — 1. Personal. They are connected with a person, and that person is not Socrates, Plato, nor Caesar, but Christ. 2. Few. He "died," He was "buried," and He "rose." These facts are compendious facts, they imply many more. 3. Well attested (vers. 4-8). No facts on record are better attested than these. II. CHRISTIANITY IS DESIGNED FOR THE REMOVAL OF EVIL. 1. He "died for our sins." 2. It is to "put away sin" from the hearts, literature, institutions, customs, and governments of mankind; natural evil is but the effect of moral. 3. Philosophically, there is no system on earth suited to destroy man's sinful disposition and to change his heart, but Christianity; and, historically, nothing else has ever done it. III. CHRISTIANITY IS TO BE PREACHED WITH THIS DESIGN (ver. 2). Paul preached that they might be saved, but they could only be saved as they renounced and hated sin. Paul preached Christianity — 1. Convincingly, "which also ye received." They believed his gospel; then he must have convinced them by arguments. Christianity is to be commended "to every man's conscience." 2. Scripturally. He showed those facts in the light of the Scriptures, "according to the Scriptures." 3. Humbly, "born out of due time, .... the least of the apostles," etc. ( D. Thomas, D.D. )

Benson Commentary 1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 1 Corinthians 15:1-2 . Moreover, brethren — The resurrection of the body being one of the great objects of the faith and hope of Christians, the apostle in this chapter sets before the Corinthians, and all mankind, the proof by which that joyful event is rendered indubitable, namely, that it is a necessary consequence of the resurrection of Christ. Wherefore, to lay a firm foundation for this proof, he judged it proper to recall to the remembrance of the Corinthians the arguments by which he had proved to their satisfaction the truth of Christ’s resurrection, which is the subject that he first touches upon. I declare — ??????? , I make known; the gospel — The principal doctrines thereof; which I preached unto you — At the very beginning of my ministry among you; which also you received — In faith and love; and wherein you stand — In the faith of which many of you persevere; by which also ye are — Or shall be; saved finally, if ye keep in memory — ?? ???????? , if ye hold fast; what I preached unto you — The great truths to which I bore testimony: that is, your salvation is begun, and will be perfected if ye continue in the faith; unless ye have believed in vain — Or rather, rashly, as ???? seems evidently here to signify, denoting the disposition of those who do a thing by chance and lightly, without knowing for what reason or end they do it. 1 Corinthians 15:2 By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 1 Corinthians 15:3 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 1 Corinthians 15:3-4 . For I delivered unto you first of all — Among the first things, and as the chief articles of the gospel, that which I also received, namely, from Christ himself; that Christ died for our sins — Made atonement for them by dying; according to the Scriptures — Of the Old Testament, particularly Isaiah 53:5-6 ; Isaiah 53:12 ; Daniel 9:26 . He proves, first, from the Scriptures, that the Messiah was to die for the expiation of sin, and then from the testimony of a cloud of witnesses, that Jesus of Nazareth, who by his miracles had proved himself to be that Messiah, had died for men’s sins accordingly. And that he was buried — In consequence of his being certainly dead; and that he rose again the third day — His enemies keeping guard about his dead body in vain. According to the Scriptures — The Scriptures which foretold the resurrection of Christ on the third day, and to which St. Paul refers, are Psalm 16:10 , (which Peter, Acts 2:31 , expressly affirmed to be a prediction of that event,) and Jonah 1:17 , which our Lord himself affirmed to be a typical prophecy of his continuing three days in the heart of the earth, and of his subsequent resurrection. See Matthew 12:39-40 . Here we see the apostle delivered to the Corinthians, from the Lord himself, not only that he died for our sins, and rose again the third day after his death, but that these things had happened according to the prophecies of the Scriptures concerning the Christ, because by that circumstance, as well as by his resurrection, our Lord was demonstrated to be the Christ. 1 Corinthians 15:4 And that he was buried, and that he rose again the third day according to the scriptures: 1 Corinthians 15:5 And that he was seen of Cephas, then of the twelve: 1 Corinthians 15:5 . And that he was seen of Cephas — As mentioned Luke 24:34 , who saw him before any of the other apostles. He appeared, indeed, after his resurrection, first of all to Mary Magdalene: but as no woman was employed to testify his resurrection to the world, St. Paul did not think it necessary, in exhibiting the proofs of Christ’s resurrection, to mention any of his appearances to the women. Then of the twelve — That company of apostles so called, though several of the number were not present when he appeared. Macknight thinks, that in this expression all our Lord’s appearances to his apostles, from the time he arose, to the time he showed himself to the five hundred brethren at once, are comprehended; namely, his appearance to the apostles on the evening of the day on which he arose, and on the eighth day thereafter, and at the sea of Tiberias, as also every other appearance to them which the evangelists may have omitted to relate; for that they omitted some is certain. 1 Corinthians 15:6 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. 1 Corinthians 15:6-7 . After that he was seen of above five hundred brethren at once — None of the evangelists have expressly mentioned this appearance, but Matthew seems to hint at it, Matthew 28:10 ; for probably this appearance was made in Galilee, to which Jesus commanded his disciples to repair, promising that they should there see him; and to which, in obedience to his order, the eleven went, and where, doubtless, many others of his disciples assembled from all parts of the country, Christ having appointed a certain mountain, probably that on which he was transfigured, where he would be seen of them. See note on Matthew 28:16 . “As the greatest part of our Lord’s disciples lived in Galilee, it was highly proper, for their consolation, that he should show himself alive there in that public manner. For thus, besides the apostles, numbers, who had often attended him during his ministry in Galilee, and who were well acquainted with his person, having an opportunity to converse with him, could satisfy themselves by the testimony of their own senses concerning the truth of his resurrection, and attest it to others on the surest evidence. These, therefore, may have been the five hundred brethren of whom St. Paul speaks. And their testimony was appealed to by the apostle with the greatest propriety when proving the resurrection of Christ, because such a multitude cannot be supposed to have agreed for so long a time in publishing a falsehood to the world, without any one of them ever betraying the imposture, or even varying in their account of the fact.” Of whom the greater part remain unto this present — About twenty-eight years after the event, constituting a cloud of witnesses to this glorious and infinitely important event; but some are fallen asleep — Doubtless in Jesus, with whom they were gone to dwell. After that he was seen of James — Of this appearance there is no mention in the gospels; but the fathers speak of it, and tell us that the person thus honoured was James the Less, or younger, our Lord’s brother, that is, his cousin-german, and the author of the epistle which bears his name. Eusebius ( Chronicles, p. 43) says, this appearance happened in the first year after our Lord’s resurrection. But, from the order in which Paul hath placed it here, it seems more probable that it took place before our Lord’s ascension, at which all the apostles were present, as mentioned in the next clause. 1 Corinthians 15:7 After that, he was seen of James; then of all the apostles. 1 Corinthians 15:8 And last of all he was seen of me also, as of one born out of due time. 1 Corinthians 15:8 . Last of all — This evidently implies that our Lord appeared to none of the disciples after his ascension, except to Paul; he was seen of me also — He here no doubt speaks of Christ’s appearing to him on the way to Damascus, but he does not exclude his other appearances to him. See 1 Corinthians 9:1 . As of one born out of due time — An untimely birth. It was impossible to abase himself more than he does by this single appellation. As an abortion is not worthy the name of a man, so he affirms himself to be not worthy the name of an apostle. It must be observed, however, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an apostle, that he gave himself this name; for he affirms ( 2 Corinthians 11:5 ) that he was in nothing behind the very chief of the apostles: but he called himself an untimely birth, for the reason mentioned in the next verse, “and because he was made an apostle without that previous course of instruction and preparation which the other apostles enjoyed, who had attended Jesus during his ministry on earth; so that, in the proper sense of the word, he was ??????? , one born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his Master gave him, after he had made him an apostle.” — Macknight. 1 Corinthians 15:9 For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 1 Corinthians 15:9-11 . I am the least of the apostles, because I persecuted, &c. — True believers are humbled all their lives for the sins they committed before they repented and believed. But by the grace of God I am what I am — A Christian and an apostle; and his grace upon — Or toward me, in raising me to so high a dignity, and so happy a state; was not in vain — But produced, in a great measure, its proper fruit. For I laboured more abundantly than they all — That is, more than any of them, from the peculiar love God had showed me; yet — To speak more properly; not I, but the grace of God which was with me — This it was which at first qualified me for the work, and still excites me to zeal and diligence in it. As to Paul’s labouring more than any of the other apostles, it must be observed that they confined their preaching, for the most part, to the Jews, Galatians 2:9 : but Paul preached the gospel to all the Gentile nations, from Jerusalem, round about to Illyricum, Romans 15:19 , and also to the Jews who lived in those countries; and by his labours he converted great numbers both of the Jews and Greeks. Moreover, as his success in spreading the gospel exceeded the success of the other apostles, so his labours, if we may judge of them from his own account, 2 Corinthians 11:23-28 , greatly exceeded theirs likewise. Therefore whether it were I or they — Whose doctrine you own and adhere to; so we preach, and so ye believed — We agreed in our doctrine concerning the particulars above mentioned: all of us spake, and still speak the same thing. 1 Corinthians 15:12-13 . Now if Christ be preached, By all of us, and that upon such infallible grounds as I have mentioned; that he rose from the dead, how say some of you — Or rather, how can some among you say; that there is no resurrection of the dead? — With what face can any who allow of Christ’s resurrection, pretend to deny the resurrection of his disciples, whether it be from an attachment to Sadducean or philosophical prejudices? For, if there be no resurrection of the dead — If that doctrine be, in the general, altogether incredible; then is Christ not risen — “The apostle hath not expressed the ideas, by which the consequent in this hypothetical proposition is connected with its antecedent. But when these ideas are supplied, [as follows,] every reader will be sensible of the connection. Christ promised, repeatedly, in the most express terms, that he would raise all mankind from the dead, Matthew 16:27 ; John 5:28-29 . Wherefore, if there is to be no resurrection of the dead, Christ is a deceiver, whom no person in his right senses can suppose God to have raised, and to have declared his Son. And if Christ hath not been raised, the gospel being stripped of the evidence which it derives from the resurrection of its Author, the whole of the preaching of the apostles, as is observed 1 Corinthians 15:14 , is absolutely false; and the faith of the Corinthians in the divine original of the gospel, and of all Christians, from the beginning to the present hour, is likewise false. Such are the consequences of denying the resurrection of the dead.” 1 Corinthians 15:10 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. 1 Corinthians 15:11 Therefore whether it were I or they, so we preach, and so ye believed. 1 Corinthians 15:12 Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 1 Corinthians 15:13 But if there be no resurrection of the dead, then is Christ not risen: 1 Corinthians 15:14 And if Christ be not risen, then is our preaching vain, and your faith is also vain. 1 Corinthians 15:14-18 . Then is our preaching — In consequence of a commission supposed to be given after his resurrection; vain — Without any real foundation, and destitute of truth; and your faith — In our preaching; is vain — Is grounded on falsehood and deception; yea, and we are false witnesses of God — Having testified that Jesus of Nazareth is his Son and the Messiah; that he hath atoned for sin; hath risen from the dead and ascended into heaven; hath obtained for his followers the Holy Spirit in his gifts and graces; a resurrection from the dead, and eternal life; and is constituted the final Judge of men and angels; — all which things, depending on his resurrection, are absolutely false, if he be not risen; and, of consequence, ye are yet in your sins — Unpardoned and unrenewed, without either a title to heaven or a meetness for it. So that there needed something more than reformation, (which was plainly wrought in them,) in order to their being delivered from the guilt of sin, and renewed after the divine image; even that atonement, the sufficiency of which God attested by raising our great Surety from the grave, and the influences of the Divine Spirit procured for us by that atonement. Then they who are fallen asleep in Christ — Who have died for him, or believing in him; are perished — Have lost their life and being together. This sentence shows, that in this discourse the apostle has the resurrection of the just principally in view, and that what he hath written concerning the excellent qualities of the bodies to be raised, is to be understood of the bodies of the saints only. 1 Corinthians 15:15 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. 1 Corinthians 15:16 For if the dead rise not, then is not Christ raised: 1 Corinthians 15:17 And if Christ be not raised, your faith is vain; ye are yet in your sins. 1 Corinthians 15:18 Then they also which are fallen asleep in Christ are perished. 1 Corinthians 15:19 If in this life only we have hope in Christ, we are of all men most miserable. 1 Corinthians 15:19 . If in this life only we have hope in Christ — We, who are exposed to such a variety of dangers and sufferings, for his sake; we are of all men most miserable — ???????????? , most to be pitied; that is, if we look for nothing beyond the grave. But if we have a divine evidence of things not seen; if we have a hope full of immortality; if we now taste the powers of the world to come, and see the crown that fadeth not away; then, notwithstanding all our present trials, we are more happy than all men. Some have argued from this verse, that if there were no future state, piety and virtue would make men more miserable in this world than they otherwise would be. But, as Dr. Doddridge observes, it is evident the apostle is not speaking here of the case of good men in general, if their hopes of future happiness should be disappointed; but of the case of the first Christians, and especially of the apostles and other preachers of Christianity, amid the hardships and persecutions to which they were continually exposed. If they had not known that there was a state of immortal felicity and glory before them, and if they had not been supported amid their various sufferings with a well-grounded and lively hope of it, they must have been peculiarly miserable. For besides all the external calamities to which they were exposed, they must have been perpetually subjected to the upbraidings of their own minds, for sacrificing every view of happiness in this world or another, to advance what they knew to be a pernicious falsehood. It must be observed, the apostle does not say, that if there should be no resurrection of the body, the Christian could only hope in Christ in this life; for if the soul be immortal, and may be happy after its separation from the body, that would not follow. But he argues thus: If Christ is not risen for our justification, we are yet under the guilt of sin, 1 Corinthians 15:17 ; and if so, both soul and body must perish after death, 1 Corinthians 15:18 ; and then the hope of Christians must terminate with this life, which being more especially to many of them a life of misery, by reason of the sufferings to which their faith here often exposes them, they would of all men be most miserable. Macknight considers the apostle as answering an objection, which he supposes the reader to have made in his own mind, namely, this: “The apostles know that Christ hath not risen, and that there will be no resurrection of the dead, but they preach these things for the sake of some present advantage.” “To this Paul replies, If in this life only we have hope, &c., we are of all men the most miserable — Because, by preaching Christ’s resurrection, we expose ourselves to every possible present evil, and if there is to be no resurrection of the dead, there is no future state in which we can enjoy anything. This argument is levelled against the Sadducees, who, believing the soul to be material, affirmed that it perishes with the body; and will have no existence after death, the body being never to be raised. The apostle’s argument is equally conclusive on supposition that the soul is immaterial, and that it will exist and enjoy [happiness] after death, although the body is not raised. For if the apostles were false witnesses and impostors, they could look for no happiness from God after death.” 1 Corinthians 15:20 But now is Christ risen from the dead, and become the firstfruits of them that slept. 1 Corinthians 15:20-22 . But now is Christ risen — Here the apostle declares that Christians have hope not in this life only. His proof of the resurrection lies in a narrow compass, 1 Corinthians 15:12-19 . Almost all the rest of the chapter is taken up in illustrating, vindicating, and applying it. The proof is short, but solid and convincing, namely, that which arose from Christ’s resurrection. Now this not only proved a resurrection possible, but, as it proved him to be a divine teacher, it proved also the certainty of a general resurrection, which he so expressly taught. The first-fruits of them that slept — The pledge, earnest, and assurance of the resurrection of those who sleep in him, even of all the righteous, of the resurrection of whom, at least chiefly, if not only, the apostle speaks throughout the chapter. As to the term first- fruits, in explanation thereof it may be proper to observe, that “the Israelites were commanded to bring on the morrow after the sabbath, with which the passover week began, a sheaf of the first-fruits of their harvest to the priest, to be waved before the Lord, who, by accepting it, made it an example and a pledge of the future harvest. In allusion to that rite, Christ, who arose on the very day on which the first-fruits were offered, is called the first-fruits of them who slept, because he is the first who was raised from the dead to die no more, and because his resurrection is an example and an earnest of the resurrection of the righteous.” For since by man came death — Since death came on the whole human race by means of one man, who brought mortality on all his posterity in consequence of one great and wilful transgression; by man came also, &c. — That is, by means of another man came likewise the resurrection of the dead — And our happy relation to him abundantly repairs the damage we sustain by our fatal relation to the former. For as in Adam all — Even the righteous; die, so in — Or through; Christ shall all these be made alive — He does not say shall revive, (as naturally as they die,) but shall be made alive, namely, by a power not their own. See on Romans 5:18 , a passage which is a good comment on this verse. 1 Corinthians 15:21 For since by man came death, by man came also the resurrection of the dead. 1 Corinthians 15:22 For as in Adam all die, even so in Christ shall all be made alive. 1 Corinthians 15:23 But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 1 Corinthians 15:23 . But every man — Shall be reanimated, raised, and glorified; in his own order — Or in his own band, as ?? ???? ??????? more properly signifies, denoting a band of soldiers, a cohort, or legion; the word for order being rather ????? . According to this interpretation, it is here intimated that the righteous will be raised by themselves, and the wicked by themselves; that is, according to the next verse, the righteous are to be raised at Christ’s coming, or are to be first raised, even before the living are changed, and much more before the wicked are raised. See 1 Thessalonians 4:15-17 . 1 Corinthians 15:24 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. 1 Corinthians 15:24 . Then — After the resurrection and the general judgment; cometh the end — Of the world, the grand period of all those wonderful scenes that have appeared for so many succeeding generations; when he shall — Publicly and solemnly; have delivered up — Greek, ???? ?????? , when he shall deliver up; the mediatorial kingdom to God, even the Father — By whose commission he had held it, and to whose glory he had always administered it; when he shall have put down — ???? ????????? , when he shall have destroyed all adverse rule, authority, and power — That had opposed itself to his government, and shall have triumphed over all the efforts which either men or devils could ever make against his dominion. This mediatorial kingdom which Christ will deliver up, is represented, Matthew 28:18 , to be his possessing all power in heaven and in earth; “that is, power over angels as well as over men. This kingdom our Lord received in the human nature, as the reward of his humiliation, and was solemnly installed in it after his resurrection, when he ascended into heaven, and was invited by God to sit at his right hand till he should make his enemies his footstool. Further, because it is said, Colossians 1:17 , He is before all things, and by him all things consist; and because we are told, Hebrews 1:3 , that the Son, while he spake the gospel, upheld all things by the word of his power; it is believed, that besides the mediatorial kingdom which the Son administered in the human nature, and which he will deliver up to the Father after the judgment, he possessed the government of the universe from the beginning, in his character as Creator: and that, after the mediatorial kingdom is delivered up, the kingdom which he holds as Creator, will remain with him as from the beginning. So that after the judgment, the righteous shall enter still into the everlasting kingdom of Jesus Christ, as they are represented to do, 2 Peter 1:11 .” — Macknight. Indeed, the divine reign, both of the Father and the Son, is from everlasting to everlasting. And only so far as the Father gave the kingdom to the Son, shall the Son deliver it up to the Father, John 13:3 . Nor does the Father cease to reign when he gives it to the Son, neither the Son when he delivers it to the Father; but the glory which he had before the world began, ( John 17:5 ; Hebrews 1:8 ,) will remain even after that is delivered up. Nor will he cease to be a king even in his human nature, Luke 1:33 . If the citizens of the New Jerusalem shall reign for ever, ( Revelation 22:5 ,) how much more shall he! 1 Corinthians 15:25 For he must reign, till he hath put all enemies under his feet. 1 Corinthians 15:25-27 . For he must reign — Because so it is written, Psalm 110:1 ; till he — God the Father; hath put all enemies under his feet — That is, till he hath utterly subdued them to Christ, that he may destroy them. The last enemy that shall be destroyed is death — That enemy which continues, in some measure, to hold the subjects of Christ under his dominion, even when the temptations of the world, and the malice of Satan, can hold them no longer, and when every remainder of corrupt nature and human infirmity has long since ceased in the perfect holiness of the intermediate state. Macknight, who renders this verse, the last enemy, death, shall be destroyed, observes, that “the common version of this passage implies that there are some enemies who shall not be destroyed, which is wrong: for all enemies shall be destroyed, 1 Corinthians 15:25 .” Nor is it true in every sense, that “because death is called the last enemy, it is to be last destroyed: for if the destruction of death is to be accomplished by the resurrection, the devil and his angels, and wicked men, are to be judged and punished after the dead are raised. In Chrysostom’s opinion, death is called the last enemy, because he entered into the world after the devil and sin entered.” For Satan brought in sin, and sin brought forth death. There is a sense, however, in which it may be affirmed that death is the last enemy that is destroyed; for when Christ engaged these enemies, he first conquered Satan, namely, in his temptation, then sin in his death, and lastly, death in his resurrection. In the same order he delivers all the faithful from them, yea, and destroys their power. Death he so destroys, that it shall exist no more; sin and Satan, so that they shall no more hurt his people. For he hath put all things under his feet — Agreeably to what is said, Psalm 8:6 . But — As is sufficiently evident; when he saith all things are put under him — In the last-mentioned passage, and as is implied in many others; he — The Father; is excepted, who did put all things under him — This declaration concerning the Father’s not being subject to the Son, was intended to prevent us from interpreting what is said of the extent of the Son’s dominion, in such a manner as to fancy that he is in any respect superior to the Father. 1 Corinthians 15:26 The last enemy that shall be destroyed is death. 1 Corinthians 15:27 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. 1 Corinthians 15:28 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. 1 Corinthians 15:28 . When all things shall be subdued — Or, rather, subjected, (as ??????? properly signifies,) unto him, and there is no longer need of a prophet to teach, nor of a priest to make atonement and intercede, nor of a king to deliver, protect, and govern under God, the Father will resume the government; and then, even the Son himself shall be subjected to him who subjected all things to him, that God — Or the Godhead; may be all in all — May be over all beings, in all places, and the immediate object of their worship and service. Or rather, may be all things in and to his intelligent creatures, saints, and angels, by a full communication of himself to them, and an intimate union with them. “He saith not,” observes Dr. Whitby, “that the Father, mentioned 1 Corinthians 15:24 , but that God may be all in all; and so he seems to lead us to that interpretation of the Godhead which comprehends Father, Son, and Holy Ghost; and then the import of the phrase, that God may be all in all, will be this: That the Godhead may govern all things immediately by himself, without the intervention of a mediator between him and us, to exact our obedience in his name, and convey to us his favours and rewards, we being then to render all our duty immediately to him, and derive all our happiness immediately from him. So that, as now Christ, God-man, is all in all, Colossians 3:11 , because the Father hath put all things into his hands; does all things and governs all things by him; when this economy ceases, the Godhead alone will be all in all, as governing and influencing all things by himself immediately.” “On supposition that this is a proper interpretation of the passage, and that the Son or Word, John 1:1 , in conjunction with the Father and the Holy Spirit, is to govern, two questions will occur: 1st, How the apostle came to speak of the Son’s subjection to the Father, seeing he is to reign in conjunction with the Father. 2d, How the Son, under the government of the Godhead, can be subject to himself. To remove these difficulties, it is generally said that the Son is to be subject to the Father in his human nature only. In the present state of mankind, it is suitable to the majesty and purity of God, that all his intercourses with them, whether in the way of conferring blessings on them, or of receiving their worship, be carried on by the intervention of a mediator. But after sinners are completely reconciled to God, and made perfect in holiness, and are introduced into heaven, God will bestow his favours on them, and receive their worship, immediately, without the intervention of a mediator. And thus the offices of mediator and king, becoming unnecessary, shall cease. Yet even in this state, the Son in [or in union with] the human nature, though no longer king, [in the sense in which he was king before,] will still retain the glory of having created all things, described Colossians 1:15 ; Hebrews 1:2-3 , and the glory of having saved mankind, and of having destroyed the kingdom of Satan, and Satan himself. So that, in respect of personal perfection, and of the veneration due to him for the great things he hath accomplished, he will continue superior to the highest angels, and be acknowledged by them as their superior through all eternity. Now this superiority being considered as a kind of reigning, it is perhaps what the apostle meant when, 2 Timothy 2:12 , he said, If we suffer with him, we shall also reign with him. See also Revelation 3:21 .” — Macknight. So also Doddridge: “The union of the divine and human natures in the person of the great Emmanuel, the incomparable virtues of his character, the glory of his actions, and the relation he bears to his people, with all the texts which assert the perpetuity of his government, prohibit our imagining that he shall ever cease to be illustriously distinguished from all others, whether men or angels, in the heavenly world, through eternal ages.” 1 Corinthians 15:29 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? 1 Corinthians 15:29-30 . Else, or otherwise, what shall they do — What will become of them? what shall they do to repair their loss, who are exposed to great sufferings in consequence of being baptized for the dead — That is, say some, “In token of their embracing the Christian faith in the room of the dead, who are just fallen in the cause of Christ, but are yet supported by a succession of new converts, who immediately offer themselves to fill up their places, as ranks of soldiers that advance to combat in the room of their companions, who have just been slain in their sight.” Others say, “In hope of blessings to be received after they are numbered with the dead.” Many other interpretations are given of this obscure and ambiguous phrase, ???? ??? ?????? , for the dead. But perhaps that of Dr. Macknight is the most probable, who supplies the words ??? ?????????? , and reads the clause, who are baptized for the resurrection of the dead, or are immersed in sufferings, because of their believing in, and testifying the doctrine of the resurrection of the dead: for which interpretation he adduces solid reasons. If the dead rise not — If the doctrine I oppose be true, and the dead are not raised at all; why are they then baptized for the resurrection of the dead? And why stand we — The apostles; also in jeopardy — And are exposed to so much danger and suffering; every hour — In the service of a Master from whom, it is evident, we have no secular rewards to expect. 1 Corinthians 15:30 And why stand we in jeopardy every hour? 1 Corinthians 15:31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 1 Corinthians 15:31-34 .

Expositor's Bible Commentary 1 Corinthians 15:1 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; Chapter 21 THE RESURRECTION OF CHRIST I. ITS PLACE IN THE CHRISTIAN CREED PAUL having now settled the minor questions of order in public worship, marriage, intercourse with the heathen, and the other various difficulties which were distracting the Corinthian Church, turns at last to a matter of prime importance and perennial interest: the resurrection of the body. This great subject he handles not in the abstract, but with a view to the particular attitude and beliefs of the Corinthians. Some of them said broadly, "There is no resurrection of the dead," although apparently they had no intention of denying that Christ had risen. Accordingly Paul proceeds to show them that the resurrection of Christ and that of His followers hang together, that the resurrection of Christ is essential to the Christian creed, that it is amply attested, and that although great difficulties surround the subject, making it impossible to conceive what the risen body will be, yet the resurrection of the body is to be looked forward to with confident hope. It will be most convenient to consider first the place which the resurrection of Christ holds in the Christian creed; but that we may follow Paul’s argument and appreciate its force, it will be necessary to make clear to our own mind what he meant by the resurrection of Christ and what position the Corinthians sought to maintain. First, by the resurrection of Christ Paul meant His rising from the grave with a body glorified or made fit for the new and heavenly life He had entered. Paul did not believe that the body he saw on the road to Damascus was the very body which had hung upon the cross, made of the same material, subject to the same conditions. He affirms in this chapter that flesh and blood, a natural body, cannot enter upon the heavenly life. It must pass through a process which entirely alters its material. Paul had seen bodies consumed to ashes, and he knew that the substance of these bodies could not be recovered. He was aware that the material of the human body is dissolved, and is by the processes of nature used for the constructing of the bodies of fishes, wild beasts, birds; that as the body was sustained in life by the produce of the earth, so in death it is mingled with the earth again, giving back to earth what it had received. The arguments, therefore, commonly urged against the Resurrection had no relevancy against that in which Paul believed, for it was not that very thing which was buried which he expected would rise again, but a body different in kind, in material, and in capacity. But yet Paul always speaks as if there were some connection between the present and the future, the natural and the spiritual, body. He speaks, too, of the body of Christ as the type or specimen into the likeness of which the bodies of His people are to be transformed. Now, if we conceive, or try to conceive, what passed in that closed sepulchre in the garden of Joseph, we can only suppose that the body of flesh and blood which was taken down from the cross and laid there was transformed into a spiritual body by a process which may be called miraculous, but which differed from the process which is to operate in ourselves only by its rapidity. We do not understand the process; but is that the only thing we do not understand? All along the line which marks off this world from the spiritual world mystery broods; and the fact that we do not understand how the body Christ had worn on earth passed into a body fit for another kind of life ought not to prevent our believing that such a transmutation can take place. There are in nature many forces of which we know nothing, and it may one day appear to us most natural that the spirit should clothe itself with a spiritual body. The connection between the two bodies is the persistent and identical spirit which animates both. As the life that is in the body now assimilates material and forms the body to its particular mould, so may the spirit hereafter, when ejected from its present dwelling, have power to clothe itself with a body suited to its needs. Paul refuses to recognise any insuperable difficulty here. The transmutation of the earthly body of Christ into a glorified body will be repeated in the case of many of His followers, for, as he says, "we shall not all sleep, but we shall all be changed in a moment, in the twinkling of an eye." Secondly, we must understand the position occupied by those whom Paul addressed in this chapter. They doubted the Resurrection; but in that day, as in our own, the Resurrection was denied from two opposite points of view. Materialists, such as the Sadducees, believing that mental and spiritual life are only manifestations of physical life and dependent upon it, necessarily concluded that with the death of the body the whole life of the individual terminates. And it would rather appear as if the Corinthians were tainted with materialism. "Let us eat and drink, for tomorrow we die," can only be the suggestion of the materialist, who believes in no future life of any kind. But many who opposed materialism held that the resurrection of the body, if not impossible, was at all events undesirable. It was the fashion to speak contemptuously of the body. It was branded as the source and seat of sin, as the untamed bullock which dragged its yokefellow, the soul, out of the straight path. Philosophers gave thanks to God that He had not tied their spirit to an immortal body, and refused to allow their portrait to be taken, lest they should be remembered and honoured by means of their material part. When Paul’s teaching was accepted by such persons, they laid great stress on his inculcation of the mystical or spiritual dying with Christ and rising again, until they persuaded themselves this was all he meant by resurrection. They declared that the Resurrection was past already, and that all believing men were already risen in Christ. To be free from all connection with matter was an essential element in their idea of salvation, and to promise them the resurrection of the body was to offer them a very doubtful blessing indeed. In our own day the resurrection of Christ is denied both from the materialist and from the spiritualist or idealist point of view. It is said that the Resurrection of Christ is an undoubted fact if by the resurrection be meant that His spirit survived death and now lives in us. But the bodily resurrection is a thing of no account. Not from the risen body flows the power that has altered human history, but from the teachings and life of Christ and from His devotement of Himself even unto death to the interests of men. Christ lay in His grave, and the elements of His body have passed into the bosom of nature, as ours will before long; but His spirit was not imprisoned in the grave: it lives, perhaps in us. Statements to this effect you may hear or read frequently in our day. And either of two very different beliefs may be expressed in such language. It may, on the one hand, mean that the person Jesus is individually extinct, and that although virtue still flows from His life, as from that of every good man, He is Himself unconscious of this and of everything else, and can exert no new and fresh influence, such as emanates from a person presently alive and aware of the exigencies appealing to His interference. This is plainly a form of belief entirely different from that of the Apostles, who, acted for a living Lord, to whom they appealed and by whom they were guided. Belief in a dead Christ, who cannot hear prayer and is unconscious of our service, may indeed help a mart who has nothing better to help him; but it is. not the belief of the Apostles. On the other hand, it may be meant that although the body of Christ remained in the tomb, His spirit survived death, and lives a disembodied but conscious and powerful life. One of the profoundest German critics, Keim, has expressed himself to this effect. The Apostles, he thinks, did not see the actual risen body of the Lord; their visions of a glorified Jesus were not, however, delusive; the appearances were not the creations of their own excitement, but were intentionally produced by the Lord Himself. Jesus, it is believed, had actually passed into a higher life, and was as full of consciousness and of power as He had been on earth; and of this glorified life in which He was He gave the Apostles assurance by these appearances. The body of the Lord remained in the tomb; but these appearances were intended, to use the critic’s own words, as a kind of telegram, to assure them He was alive. Had such a sign of His continued and glorified life not been given, their belief in Him as the Messiah could not have survived the death on the cross. This view, although erroneous, can do little harm to experimental or practical Christianity. The difference between a disembodied spirit and a spiritual body is really unappreciable to our present knowledge. And if anyone finds it impossible to believe in the bodily resurrection of Christ, but easy to believe in His present life and power, it would only be mischievous to require of him a faith he cannot give in addition to a faith which brings him into real fellowship with Christ. The main purpose of Christ’s appearances was to give to His disciples assurance of His continued life and power. If that assurance already exists, then belief in Christ as alive and supreme supersedes the use of the usual stepping-stone towards that belief. At the same time, it must be maintained that not only did the Apostles believe they saw the body of Christ, by which indeed they first of all identified Him, but also they were distinctly assured that the body they saw was not a ghost or a telegram, but a veritable body that could stand handling, and whose lips and throat could utter sound. Besides, it is not in reason to suppose that when they saw this appearance, whatever it was, they should not at once go to the sepulchre and see what was there. And if there they saw the body while in various other places they saw what seemed to be the body, what world of incomprehensible and mystifying jugglery must they have felt themselves to be involved in! It is a fact then that those who knew most both about the body and about the spirit of Jesus believed they saw the body and were encouraged so to believe. Besides, if we accept the view that though Christ is alive, His body remained in the grave, we are at once confronted with the difficulty that Christ’s glorification is not yet complete. If Christ’s body did not partake in His conquest over the grave, then that conquest is partial and incomplete. Human nature both in this life and in the life to come is composed of body and spirit; and if Christ now sits at God’s right hand in perfected human nature, it is not as a disembodied spirit, but as a complete person in a glorified body, we must conceive of Him. No doubt it is a spiritual influence which Christ now exerts upon His followers, and their belief in His risen life may be independent of any statements made by the disciples concerning His body; at the same time, to suppose that Christ is now without a body is to suppose that He is imperfect: and it must also be remembered that the primitive faith and restored confidence in Christ, to which the very existence of the Church is due, were created by the sight of the empty tomb and the glorified body. In the face of such chapters as this and other passages equally explicit, modern believers in a merely spiritual resurrection have found some difficulty in reconciling their views with the statements of Paul Mr. Matthew Arnold undertakes to show us how this may be done. "Not for a moment," he says, do we deny that in Paul’s earlier theology, and notably in the Epistles to the Thessalonians and Corinthians, the physical and miraculous aspect of the Resurrection, both Christ’s and the believer’s, is primary and predominant. Not for a moment do we deny that to the very end of his life, after the Epistle to the Romans, after the Epistle to the Philippians, if he had been asked whether he held the doctrine of the Resurrection in the physical and miraculous sense as well as in his own spiritual and mystical sense, he would have replied with entire conviction that he did. Very likely it would have been impossible to him to imagine his theology without it. But- ‘Below the surface stream, shallow and light, Of what we say we feel-below the stream, As light, of what we think we feel, there flows With noiseless current strong, obscure and deep, The central stream of what we feel indeed;’ and by this alone are we truly characterised. This, however, is not to interpret an author, but to make him a mere nose of wax that can be worked into any convenient shape. Probably Paul understood his own theology quite as well as Mr. Arnold; and, as his critic says, he considered the physical resurrection of Christ and the believer an essential part of it. Considering the place which our Lord’s risen body had in Paul’s conversion, it could not be otherwise. At the very moment when Paul’s whole system of thought was in a state of fusion the risen Lord was preeminently impressed upon it. It was through his conviction of the resurrection of Christ that both Paul’s theology and his character were once for all radically altered. The idea of a crucified Messiah had been abhorrent to him, and his life was dedicated to the extirpation of this vile heresy that sprang from the Cross. But from the moment when with his own eyes he saw the risen Lord he understood, with the rest of the disciples, that death was the Messiah’s appointed path to supreme spiritual headship. As truly in Paul’s case as in that of the other disciples faith sprang from the sight of the glorified Christ; and to none could it be so inevitable as to him to say, "If Christ be not risen, then is our preaching vain, and your faith is also vain." From the first Paul had put the resurrection of Christ forward as an essential and fundamental part of the Gospel he had received, and which he was accustomed to deliver. And, generally speaking, this place is. assigned to it both by believers and by unbelievers. It is recognised that it was the belief in the Resurrection which first revived the hopes of Christ’s followers and drew them together to wait for the promise of His Spirit. It is recognised that whether the Resurrection be a fact or no, the Church of Christ was founded on the belief that it had taken place, so that if that had been removed the Church could not have been. This is affirmed as decisively by unbelievers as by believers. The great leader of modern unbelief (Strauss) declares that the Resurrection is "the centre of the centre, the real heart of Christianity as it has been until now"; while one of his ablest opponents says, "The Resurrection created the Church, the risen Christ made Christianity; and even now the Christian faith stands or fails with Him. If it be true that no living Christ ever issued from the tomb of Joseph, then that tomb becomes the grave, not of a man, but of a religion, with all the hopes built on it and all the splendid enthusiasms it has inspired" (Fairbairn). It is not difficult to perceive what it was in the resurrection of Christ which gave it this importance. 1. First, it was the convincing proof that Christ’s words were true, and that He was what He had claimed to be. He Himself had on more occasions than one hinted that such proof was to be given. "Destroy this temple," He said, "and in three days I will raise it again." The sign which was to be given, notwithstanding His habitual refusal to yield to the Jewish craving for miracle, was the sign of the prophet Jonah. As he had been thrown out and lost for three days and nights, but had thereby only been forwarded in his mission, so our Lord was to be thrown out as endangering the ship, but was to rise again to fuller and more perfect efficiency. In order that His claim to be the Messiah might be understood, it was necessary that He should die; but in order that it might be believed, it was needful that He should rise. Had He not died, His followers would have continued to expect a reign of earthly power; His death showed them no such reign could be, and convinced them His spiritual power sprang out of apparent weakness. But had He not risen again, all their hopes would have been blighted. All who had believed in Him would have joined with the Emmaus disciples in their hopeless cry, "We thought that this had been He who should have redeemed Israel." It was the resurrection of our Lord, then, which convinced His disciples that His words had been true, that He was what He had claimed to be, and that He was not mistaken regarding His own person, His work, His relation to the Father, the prospects of Himself and His people. This was the answer given by God to the doubts, and calumnies, and accusations of men. Jesus at the last had stood alone, unsupported by one favouring voice. His own disciples forsook Him, and in their bewilderment knew not what to think. Those who considered Him a dangerous and seditious person, or at best a crazed enthusiast, found themselves backed by the voice of the people and urged to extreme measures, with none to remonstrate save the heathen judge, none to pity save a few women. This delusion, they congratulated themselves, was stamped out. And stamped out it would have been but for the Resurrection." Then it was seen that while the world had scorned the Son of God, the Father had been watching over Him with unceasing love; that while the world had placed Him at its bar as a malefactor and blasphemer, the Father had been making ready for Him a seat at His own right hand; that while the world nailed Him to the cross, the Father had been preparing for Him ‘many crowns’ and a name that is above every name; that while the world had gone to the grave in the garden, setting a watch and sealing the stone, and had then returned to its feasting and merriment, because the Preacher of righteousness was no longer there to trouble it, the Father had waited for the third morning in order to bring Him forth in triumph from the grave." This contrast between the treatment Christ received at the hands of men and His justification by the Father in the Resurrection fills and colours all the addresses delivered by the Apostles to the people in the immediately succeeding days. They evidently accepted the Resurrection as God’s great attestation to the person and work of Christ. It changed their own thoughts about Him, and they expected it would change the thoughts of other men. They saw now that His death was one of the necessary steps in His career, one of the essential parts of the work He had come to do. Had Christ not been raised, they would have thought Him weak and mistaken as other men. The beauty and promise of His words which had so attracted them would now have seemed delusive and unbearable. But in the light of the Resurrection they saw that the Christ "ought to have suffered these things and so to enter His glory." They could now confidently say, "He died for our sins, and was raised again for our justification." 2. Secondly, the resurrection of Christ occupies a fundamental place in the Christian creed, because by it there is disclosed a real and close connection between this world and the unseen, eternal world. There is no need now of argument to prove a life beyond; here is one who is in it. For the resurrection of Christ was not a return to this life, to its wants, to its limitations, to its inevitable close: but it was a resurrection to a life forever beyond death. Neither was it a discarding of humanity on Christ’s part, a cessation of His acceptance of human conditions, a rising to some kind of existence to which man has no access. On the contrary, it was because He continued truly human that in human body and with human soul He rose to veritable human life beyond the grave. If Jesus rose from the dead, then the world into which He is gone is a real world, in which men can live more fully than they live here. If He rose from the dead, then there is an unseen Spirit mightier than the strongest material powers, a God who is seeking to bring us out of all evil into an eternally happy condition. Quite reasonably is death invested with a certain majesty, if not terror, as the mightiest of physical things. There may be greater evils; but they do not affect all men, but only some, or they debar men from certain enjoyments and a certain kind of life, but not from all. But death shuts men out from everything with which they have here to do, and launches them into a condition of which they know absolutely nothing. Anyone who conquers death and scatters its mystery, who shows in his own person that it is innocuous, and that it actually betters our condition, brings us light that reaches us from no other quarter. And He who shows this superiority over death in virtue of a moral superiority, and uses it for the furtherance of the highest spiritual ends, shows a command over the whole affairs of men which makes it easy to believe He can guide us into a condition like His own. As Peter affirms, it is "by the resurrection of Jesus Christ from the dead we are begotten again unto a lively hope." 3. For, lastly, it is in the resurrection of Christ we see at once the norm or type of our life here and of our destiny hereafter. Holiness and immortality are two aspects, two manifestations, of the Divine life we receive from Christ. They are inseparable the one from the other. His Spirit is the source of both. "If the Spirit that raised up the Lord Jesus from the dead dwelleth in you, He that raised up Christ Jesus from the dead shall, also quicken your mortal bodies through His Spirit that dwelleth in you." If we have now the one evidence of His indwelling in us, we shall one day have the other. The hope that should uplift and purify every part of the Christian’s character is a hope which is shadowy, unreal, inoperative, in those who merely know about Christ and His work; it becomes a living hope, full of immortality in all who are now actually drawing their life from Christ, who have their life truly hid with Christ in God, who are in heart and will one with the Most High, in whom is all life. Therefore does Paul so continually hold up to us the risen life of Christ as that to which we are to be conformed. We are to rise with Him to newness of life. As Christ has done with death, having died to sin once, so must His people be dead to sin and live to God with Him. Sometimes in weariness or dejection one feels as if he had seen the best of everything, experienced all he can experience, and must now simply endure life; he sees no prospect of anything fresh, or attractive or reviving. But this is not because he has exhausted life, but because he has not begun it. To the "children of the Resurrection," who have followed Christ in His path to life by renouncing sin, and conquering self, and giving themselves to God, there is a springing life in their own soul that renews hope and energy. Chapter 22 THE RESURRECTION OF CHRIST II. ITS PROOF PAUL, having affirmed that the resurrection of Christ is an essential element of the Gospel, proceeds to sketch the evidence for the fact. That evidence mainly consists in the attestation of those who at various times and in various places and circumstances had seen the Lord after His death. Other evidence there is, as Paul indicates. In certain unspecified passages of the Old Testament he thinks a discerning reader might have found sufficient intimation that when the Messiah came He would both die and rise again. But as he himself had not at first recognised these intimations in the Old Testament, he does not press them upon others, but appeals to the simple fact that many of those who had been familiar with the appearance of Christ while He lived saw Him after death alive. As a preliminary to the positive evidence here adduced by Paul, it may be remarked that we have no record of any contemporary denial of the fact, save only the story put in the mouths of the soldiers, by the chief priests. Matthew tells us that it was currently reported that the soldiers who had been on guard at the sepulchre were bribed by the priests and elders to say that the disciples had come in the night and stolen the body. But whatever temporary purpose they fancied this might serve, the great purpose it now serves is to prove the truth of the Resurrection, for the main point is admitted, the tomb was empty. As for the story itself, its falsehood must have been apparent; and probably no one in Jerusalem was so simple as to be taken in by it. For, in point of fact, the authorities had taken steps to prevent this very thing. They were resolved there should be no tampering with the grave, and accordingly had set their official seal upon it and placed a guard to watch. The evidence thus unintentionally furnished by the authorities is important. Their action after the Resurrection proves that the tomb was empty; while their action previous to the Resurrection proves that it was emptied by no ordinary interposition, but by the actual rising of Jesus from the dead. So beyond doubt was this that when Peter stood before the Sanhedrin and affirmed it no one was hardy enough to contradict him. Had they been able to persuade themselves that the disciples had tampered with the guard, or overpowered them, or terrified them in the night by strange appearances, why did they not prosecute the disciples for breaking the official seal? Could they have had a more plausible pretext for exploding the Christian faith and stamping out the nascent heresy? They were perplexed and alarmed at the growth of the Church; what hindered them from bringing proof that there had been no resurrection? They had every inducement to do so, yet they did not. If the body was still in the grave, nothing was easier than to produce it; if the grave was empty, as they affirmed, because the disciples had stolen the body, no more welcome handle against them could have been furnished to the authorities. But they could riot in open court pretend any such thing. They knew that what their guard reported was true. In short, there was no object the Sanhedrin would more gladly have compassed than to explode the belief in the resurrection of Christ; if that belief was false, they had ample means of showing it to be so: and yet they did absolutely nothing that had any weight with the public mind. It is apparent that not only the disciples, but the authorities, were compelled to admit the fact of the Resurrection. The idea that there was only a pretended resurrection, vamped up by the disciples, may therefore be dismissed; and indeed no well-informed person nowadays would venture to affirm such a thing. It is admitted by those who deny the Resurrection as explicitly as by those who affirm it that the disciples had a bona fide belief that Jesus had risen from the dead and was alive. The only question is, How was that belief produced? And to this question there are three answers: (1) that the disciples saw our Lord alive after the Crucifixion, but He had never been dead; (2) that they only thought they saw Him; and (3) that they did actually see Him alive after being dead and buried. 1. The first answer is plainly inadequate We are asked to account for the Christian Church, for the belief in a risen Lord which animated the first disciples with a faith, a hope, a courage, whose power is felt to this day; we ask for an explanation of this singular circumstance that a number of men arrived at the conclusion that they had an almighty Friend, One who had all power in heaven and on earth; and we are told, in explanation of this, that they had seen their Master barely rescued from crucifixion, creeping about the earth, scarcely able to move, all stained with blood, soiled from the tomb, pale, weak, helpless, and this object caused them to believe He was almighty. As one of the most sceptical of critics himself says, "one who had thus crept forth half dead from the grave and crawled about a sickly patient, needing medical and surgical assistance, nursing and strengthening, and who finally succumbed to his sufferings, could never have given his followers the impression-that he was the Conqueror over death and the grave, the Prince of life. Such a recovery could only have weakened or at best given a pathetic tinge to the impression which he had made upon them by his life and death; it could not possibly have changed their sorrow into ecstasy, and raised their reverence into worship." This explanation then may be dismissed. It is neither in harmony with the facts, nor is it adequate as an explanation. It is not in harmony with the facts, because the fact of His death was certified by the surest authority. There was in the world at that time, and there is in the world now, nothing more punctiliously accurate than a soldier trained under the old Roman discipline. The punctilious exactness of this discipline is seen in the conduct both of the soldiers at the cross and of Pilate. Though the soldiers see that Jesus is dead, they make sure of His death by a spear thrust, a hand-breadth wide, sufficient of itself, as they very well knew, to cause death. And when Pilate is applied to for the body, he will not give it up until he has received from the centurion on duty the necessary certificate that the sentence of death has actually been executed. Neither is the supposition that Jesus survived the Crucifixion and appeared to His disciples in this rescued condition any explanation of their faith in Him as a risen, glorious almighty Lord. The Person they saw and afterwards believed in was not a bleeding, crushed, defeated man, who had death still to look forward to, but a Person who had passed through and conquered death, and was now alive for evermore, opening for Himself and to them the gates of a glorious and deathless life. 2. The belief of the disciples is explained with greater appearance of insight by those who say that they imagined they saw the risen Lord, although in reality they did not. There are, it is pointed out, several ways in which the disciples may have been deceived. For example, some clever and scheming person may have personated Jesus. Such personations have been made, but never with such results. When Postumus Agrippa was killed, one of his slaves secreted or dispersed the ashes of the murdered man, to destroy the evidence of his death, and retired for a time till his hair and beard were grown, to favour a certain likeness which he actually bore him. Meanwhile, taking a few intimates into his confidence, he spread a report, which found ready listeners, that Agrippa still lived. He glided from town to town, showing himself in the dusk for a few minutes only at a time to men prepared for the sudden apparition, until it came to be noised abroad that the gods had saved the grandson of Agrippa from the fate intended for him, and that he was about to visit the city and claim his rightful inheritance. But no sooner did the vulgar imposture take this practical shape and come into contact with the realities of life than the whole trick exploded. Imposture, in fact, does not fit the case before us at all; and the more we consider the combination of qualities required in anyone who could undertake to personate the risen Lord, the more we shall be persuaded that the right explanation of the belief in the Resurrection is not to be sought in this direction. Again, one of the most reasonable and influential of our contemporaries ascribes "the great myth of Christ’s bodily revival to the belief on the part of the disciples that such a soul could not become extinct. In a lesser way the grave of a beloved friend has been to many a man the birthplace of his faith; and it is obvious that in the case of Christ every condition was fulfilled which would raise such sudden conviction to the height of passionate fervour. The first words of the disciples to one another on that Easter morn may well have been ‘He is not dead. His spirit is this day in paradise among the sons of God."’ Quite so; they of course believed that his spirit was in paradise, and for that very reason fully expected to find His body in the tomb. No ordinary visit to a grave, nor any ordinary results flowing from such a visit, throw light on the case before us, because in ordinary circumstances sane men do not believe that their friends are