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It is manifest, that herein God the Father excepteth himself, who did put all things under the subjection of his Son.
XV. 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. And, when all things shall be thus subdued unto the Son, as the King of his Church, God and Man ; then shall the Son also, to whom as Mediator the power and rule of all things is committed and as it were delegated by the Father, resign up this Mediatory rule and government to his father, wbo hath committed it unto him : so as, he shall no more reign, now, as Mediator, but as God; and we shall enjoy God immediately, who shall be all in all to us.
XV. 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? Else, to what purpose is the usual, but misgrounded, practice of those men, wbich are baptized for their dead friends, in a conceit of giving aid and refreshment to them, in that common state of death, if they were not fully assured that the dead shall arise again?
XV. 30 And why stand we in jeopardy every hour ? And why do we stand in continual jeopardy every hour, for the profession of the Gospel, and particularly of the truth of the Resurrection, if we were not persuaded of a retribution after our departure hence ?
XV. 31 I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. For me, I protest, I swear, by that joy, which I take in you, as the dear children and fruit of my Apostleship, which is the greatest comfort that my Lord Jesus Christ hath given unto me; that I am every day dying, ready to be offered up, for the Name of my Lord and Saviour.
XV. 32 If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink : for to morrow we die. If, as it is the manner of men to be put to fight with beasts in their amphitheatres, so I have been put to fight with bestial men at Ephesus, and have with them been exposed to so manifest and great peril of myself, what am I the better, or to what purpose have I done it, if there were no Resurrection? Well might ye, profane men, then take up these atheous words of your lewd predecessors, which the prophet Isaiah set down, Let us eat and drink, for to morrow we shall die, and there is no further account to be made.
xv. 33 Be not deceived: evil communications corrupt good manners. But for you, O Corinthians, be not ye miscarried with such godless and wicked speeches; remembering that old, but true, verse of the heathen Poet, Evil communications corrupt good manners.
XV. 34 Awake to righteousness, and sin not; for some have not the knowledge of God : I speak this to your shame. Awake ye, from the secure and dangerous estate of your
former corruptions, to a life of grace and righteousness; and do not dare to yield yourselves over to your sins; and give not ear to those lewd suggestions of wicked and profane men : for there are some such, even amongst you who profess Christianity, that have not the true knowledge and fear of God : I speak this to your shame, who have had so powerful means to the contrary,
XV. 35 But some man will say, How are the dead raised up? and with what body do they come ? But some man will object, and say, You speak of a Resurrection; but what an impossible thing is this, that you tell us! How can it be, that that body, which is vanished to dust and corruption, should rise again! Tell us then : what body is it, that shall be restored to us? for this cannot possibly be repaired.
XV. 36 Thou fool, that which thou sowest is not quickened, ercept it die: Thou fool, do but look to the grain, that thou sowest : that, which thou sowest, doth not sprout up again, except it first corrupt and die: • XV. 37 And that which thou sowest, thou sowest not that body that shall be, but bare grain. And, when thou sowest, thou sowest not that ear and that corn which shall be, but bare grain.
XV. 38 But God giveth it a body as it haih pleased him, and to every seed his own body. But God gives it, in the growing up, that body or substance, which it hath, according to his pleasure, and to every seed his own body; not the body of another kind of grain, nor the body of another grain of the same kind, but to every grain his own body.
XV. 39 All flesh is not the same flesh : but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. And, as it is in plants, that they have their several bodies and substances, which God gives them at his pleasure ; so is it in those creatures, which have sense and motion : there are several kinds of flesh in them : there is one Alesh of men, another of beasts, &c. And even so in the Resurrection, God, who hath here given a fleshly body unto men, shall then give them such a body as shall be for glorified persons.
XV. 40 There are also celestial bodies, and bodies terrestrial : but the glory of the celestial is one, and the glory of the terrestrial is another. There are also celestial bodies or substances, as the heaven itself, the planets, and other stars: and there are terrestrial substances, as these elements of earth and water, and the minerals and metals therein contained; each of these have bodies of their own differing, in degrees of worth and excellency, one from another.
XV. 41 There is one glory of the sun, and another glory of the moon, and another glory of the stars : for one star differeth from another star in glory. And even so, in the heavenly bodies themselves, there are several degrees of glory : for there is one glory of the sun, which is the great original of light; and another of the moon, which is next to it, in glory and lightsomeness; and another of the stars, which make less shew than it ; and, amongst those stars also, one differs from another, in brighiness and glory.
XV. 42 So also is the resurrection of the dead. It is sown in corruption ; it is raised in incorruption : So is it in the state of the Resurrection, compared with the present: the body, as it is now, is a goodly creature; but then, it shall have another manner of lustre upon it: it is laid down in corruption, it is raised again in a state of immortality and incorruption. So also verse 43.
XV. 44 It is sown a natural body; it is raised a spiritual body. &c. We lay down in the grave a natural body, such as we took from our parents ; earthly, dull, heavy, and such, as when it was at the best, needed the aid of our senses; but it is raised a body quite altered in all the qualities thereof; having put off all the grossness and cloggy substance of it, and become pure, light, and apt to motion, and as near as a body may be to the nature and qualities of a spirit: so, there is a gross and natural body ; and there is a body that is pure, agile, and spirit-like.
XV. 45 And so it is written, The first man Adam was made a living soul ; the lust Adam was made a quickening spirit. And, so it is written, that the body of the first man, which was Adam, was informed and enlived by a living and reasonable soul ; but herein the second or last Adam, Christ, excelled the first, in that he gives us a spiritual life, by the power of his quickening Spirit: in our natural being therefore, we have a living soul; but, in our spiritual, we have a life-giving Spirit.
XV. 46 Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. Howbeit, our natural being was first ; and then, after, our spiritual : we must first receive our elementary and natural body from Adam, ere we can receive our spiritual and incorruptible.
XV. 47. The first man is of the earth, earthy : the second man is the Lord from heaven. The First Adam was formed of the earth; and therefore was of a base and earthly composition: the Second Adam, which is the Lord Christ, as he came from heaven, so he hath a heavenly and glorious body.
XV. 48 As is the earthy, such are they also that are earthy : and as is the heavenly, such are they also that are heavenly. And, according to the differences of the First and Second Adam, so are they that partake of the natures of them both: as the First Adam was carthly, so those, which are derived from him, and have nothing but what they receive from him, are earthly and corruptible; and, as the Second Adam is heavenly, so they, that partake of him, are heavenly and glorious.
XV. 49 And as we have borne the image of the earthy, we shall also bear the image of the heavenly. And, as we have been like the First Adam, sinful, mortal, and corruptible; so shall we be, like the Second Adam, pure, immortal, incorruptible.
XV. 50 Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God. Now, this I say, brethren, that these natural bodies of ours, consisting of flesh and blood, as they are in this base, dreggish, and drossy condition, cannot inherit the kingdom of God.
XV. 51, 52, Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed. We shall not all sleep in death; but we shall be suddenly changed to an incorruptible estate: those, that shall be found alive at the coming of Christ, shall be instantly so wrought upon by the power of God, that their bodies shall pass, by a present alteration, into an immortal and glorious condition. We shall be changed in a monient, even in the twinkling of an eye; when the last summons to Judgment shall be given: for the Archangel, with a trumpetlike voice, shall call all that are dead in their graves unto Judgment; and the dead shall thereupon rise incorruptible, and those that are alive shall then undergo that change.
XV. 53 For this corruptible must put on incorruption. For this corruptible body must lay down this impureness and cor-, ruption; and must, instead thereof, put on incorruption and perfect glory.
XV. 54 So when this corruptible shall have put on incorruption, und this mortal shall have put on immortality, then &c. Then shall be brought to pass that saying, that is written in the prophet Isaiah, He shall swallow up death in victory; for that death shall be fully both vanquished and destroyed, and happily triumphed over, by life and immortality,
XV. 55 ( death, where is thy sting? O grave, where is thy victory? And that other of the prophet Hosea, O death, I will be thy plagues; Ograve, I will be thy destruction : Now then may we justly insult over subdued death; and say, death, where is thy sting, wherewith thou hadst wont to wound all creatures? () grave, where is thy victory?
XV. 56 The sting of death is sin; and the strength of sin is the law. It is only sin, by which death hath power over us; and it is the just rigour of the Law, that inflicts death upon us, for sin.
XV. 57 But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
But, thanks be to God, who hath given us the victory over sin, which is the cause of death; and over death, which is inflicted for sin, through our Lord Jesus Christ.
XV. 58 Therefore, my beloved brethren, be ye sted fast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord. Therefore, my brethren, since ye know that there is certainly a Resurrection and a Day of Retribution, wherein ye shall receive the reward of your good works and holy obedience; and ye cannot lose any of your hopes and labours, which ye have undergone for Christ's sake; be ye therefore stedfast and immoveable, &c.
XVI. 2 Upon the first day of the week, let every one of you lay by him in store, as God hath prospered him, that there be no gatherings when I come. Upon the first day of the week, which is the Lord's day, let every one lay by him, in store, some such proportion of alms, as he can spare, out of his gettings in the week before; that this stock of your contribution may be ready to send to the poor saints at Jerusalem, and that there be no need of gatherings, when I come.
XVI. 9 For a great door and effectual is opened unto ine, and there are many adversaries. For I have very ample and full opportunity offered me of preaching at Ephesus; many vehement invitations; and great likelihoods of the good success of the Gospel in the conversion of many: and, besides, there are many adversaries, which must be opposed, silenced, and convinced.
XVI. 10 See that he may be with you without fear, for he worketh the work of the Lord. Do ye encourage him against the malice and mischievous plots of false teachers; for it is the Lord's work, that he doth conscionably undertake and perform.
XVI. 15 I beseech you, brethren, that ye know the house of Stephanas, that it is the first fruits of Achaia, and that they have addicted themselves, &c. Ye know the house of Stephanas, that it was the first family in all Achaia, that received the Gospel; and that they have continued constant in that good profession, ever since; and have been exceedingly forward in providing for and attending upon the Saints.
XVÏ. 16 That ye may submit yourselves unto such. That you give all loving and reverent respects unto such, and to &c.
XVI. 17 For that which was lacking on your part they have supplied. That comfort which I could not but desire, and yet could not hope for, of enjoying you all, is, as in your name, supplied to me, by
XVI. 22 If any man love not the Lord Jesus Christ, let him be Anathema Maran-atha. If any man give manifest proofs of his hatred and opposition to the