16 whom he raised not up, if the dead rise not. For if the 17 dead rise not, then Christ is not risen. And if Christ be

not risen, your faith is vain; ye are still in your sins. 18 Then those also that are fallen asleep in Christ, have pe19 rished. If in this life only we have hope in Christ, we are of all men most miserable.

20

But indeed Christ hath been raised from the dead*, 21 the first fruits of those who sleep. For since by man cane death, by man also cometh the resurrection of the dead: 22 for as through Adam all die, so likewise through Christ all will be made alive †. But every one in his own order: 23 Christ the first-fruits; afterward those that are Christ's at 24 his appearance. (Then will be the end, when Christ shall

have delivered up the kingdom to God, even the Father; when he shall have put down ‡ all rule, and all authority, 25 and power: for he must reign, till he have put all ene26 mies under his feet. The last enemy shall be destroyed, 27 even death ft: for "he hath subjected all things under his

feet." But when it is said, "All things are subjected," it is manifest that He is excepted, who subjected all things 28 to him. And when all things shall be subjected to him,

* So Wakefield. But now Christ is risen from the dead, he is, etc. N. "Here," says Dr. Priestley in his note upon the text, "the apostle evidently considers Christ as a mere man as much as Adam was; death being introduced by one man, and eternal life by another." It is also to be observed, that all, without exception, who die in Adam, will participate in this glorious and happy resurrection by Christ. Not, indeed, all at the same time, but each in his own order. First, Christ; afterwards, all virtuous persons and true believers, at his second coming; lastly, cometh the end, the grand consummation of all things, when all his enemies shall be put under his feet, and all things shall be subdued to him; that is, when all natural and moral evil shall be exterminated, and death shall be swallowed up in victory. This is that glorious issue of the divine administration to which the gospel encourages us to look forward, and for which it is intended to qualify and prepare all who practically embrace it. "Blessed and holy is he who hath part in the first resurrection; on such the second death hath no power." See Chauncy on Universal Salvation, p. 197.

done away, N.

The last enemy who will be done away is death. N. This translation, which agrees also with the common version, greatly enervates the apostle's meaning; which is to announce that this great enemy will be completely destroyed; not merely that he will be the last in order for destruction. See Doddridge, and Hallet's Notes and Obs, vol. i. p. 75.

then the Son himself also will be subjected to Him who subjected all things to him, that God may be all among 29 all.) Otherwise, what shall they do that are baptized in

the place of those that are dead, if the dead rise not at 30 all? why then are they baptized in their place? And 31 why stand we also in danger every hour? I protest by my

glorying on your account which I have in Christ Jesus 32 our Lord, I die daily. If, to speak according to the man

ner of men, I have fought with wild beasts at Ephesus †, what doth it profit me? If the dead rise not, let us eat 33 and drink, for to-morrow we die . Be not deceived: 34"Evil conversations corrupt good manners." Awake truly, and sin not; for some have not the knowledge of God: I speak this to your shame.

35

But some man will say, "How are the dead raised up? 36 and with what body do they come?" Thou inconsiderate

man, that which thou sowest is not made alive, unless it 37 die. And as to that which thou sowest, thou sowest not the body which will be, but bare grain; perhaps of wheat, 38 or of some other grain. But God giveth it a body, as 39 it hath pleased him; and to every seed its own body. All flesh is not the same flesh but there is one flesh of men, and another flesh of beasts, and another of fishes, and 40 another of birds. There are also heavenly bodies, and earthly bodies; but the glory of the heavenly is one, and 41 the glory of the earthly is another. There is one glory of

* in the place of the dead, R. T. "Le Clerc, on Hammond, says, 'To me their interpretation seems most probable, who suppose e equivalent to art, and the sense to be this: If there were no resurrection, what would become of those who every day, though they see christians put to death for their profession, yet cheerfully receive baptism, that they may supply the place of those that are dead in the christian church.'"

+ If, to borrow an image from human affairs, Gal. iii. 15, I have contended with men as fierce as beasts at Ephesus, and thus, as it were, have been condemned to fight with wild beasts, etc. See ch. iv. 9. Ignatius is quoted by Bp. Pearce as saying, από Συρίας μέχρι Ρωμης θηριομαχων Newcome.

This is the punctuation of Wakefield and Griesbach. The Archbishop adopts that of the common version.

the sun, and another glory of the moon, and another glory of the stars: (for one star differeth from another star 42 in glory :) so is the resurrection of the dead also. The

body is sown in corruption*, it is raised in incorruption : 43 it is sown in dishonour, it is raised in glory: it is sown 44 in weakness, it is raised in power: it is sown an animal body, it is raised a spiritual body. There is an animal 45 body, and there is a spiritual body. And so it is written; The first "man," Adam, "became a living animal :" 46 but the last Adam is a life-giving spirit. However, that

was not first which is spiritual, but that which is animal ; 47 and afterward came that which is spiritual. The first man was from the ground, earthly the second man will 48 be from heaven [heavenly†]. As was the earthly, such are they also that are earthly; and as is the heavenly, such 49 will they also be that are heavenly. And as we have borne the image of the earthly, we shall bear the image of the heavenly also.

50

But this I say, brethren, that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit 1 incorruption. Behold, I shew you a mystery: we shall 52 not all sleep, but we shall all be changed, in a moment, in the twinkling of an eye, at the last trumpet: for the trumpet will sound, and the dead will be raised incor53 ruptible, and we shall be changed. For this corruptible

must put on incorruption; and this mortal must put on 54 immortality. So when this corruptible shall have put on incorruption, and this mortal shall have put on immor

The comparison here is not between the body which is put into the grave, and that which will be raised at the last day, but between the state of man, in the present frail and mortal life, and that in which he will be placed after his resurrection from the grave; when he will be made glorious, happy, and immortal.

† the second man will be [the Lord] from heaven. N. The word Kugros, Lord, is wanting in the Vatican, Ephr. Clermont, and many other manuscripts, and in the most ancient versions. The word gavics, heavenly, is found in some good MSS. and in the Ethiopic and Vulgate vers ons. By introducing it, the latter clause of the verse better corresponds with the former. See Wakefield, Marcion is accused by Tertullian of inserting the word Kuglos. See Griesbach.

tality, then will come to pass the words which are written;

55 Death is swallowed up in victory." "O death, where 56 is thy sting? O grave, where is thy victory?" Now the

sting of death is sin; and the strength of sin is the law. 57 But thanks be to God, who giveth us the victory through 58 our Lord Jesus Christ. Wherefore, my beloved brethren,

be ye stedfast, immoveable, always abounding in the work of the Lord; knowing that your labour is not in vain in the Lord.

CH. XVI. Now concerning the collection for the saints, as I have appointed to the churches of Galatia, so do ye like2 wise. Upon the first day of the week let every one of you lay somewhat by him, treasuring up according as he prospereth; that there be no collections when I come. 3 And when I come, whomsoever ye shall approve, them

I will send with letters to take your gift to Jerusalem. 4 But if it be worthy of my going also, they shall go with 5 me. Now I will come to you, when I shall pass through

Macedonia: (for I mean to pass through Macedonia :) 6 and perhaps I shall remain, yea, and winter with you, that ye may conduct me on my way whithersoever I go. 7 For I do not desire to see you, at this time, on the way only; but I hope to remain a while with you, if the Lord 8 permit. But I shall remain at Ephesus until Pentecost. 9 For a great and laborious door is opened to me; and I have many adversaries.

10 Now if Timothy come, see that he be with you without fear for he worketh the work of the Lord, as I also 11 do. Let no man therefore despise him: but conduct him on his way in peace, that he may come to me: for I ex12 pect him with the brethren. And concerning our brother Apollos, I greatly intreated him to come unto you with the brethren: yet he was by no means willing to come now; but he will come when he shall have a convenient time.

13

Watch, stand firmly in the faith, shew yourselves

14 men, be strong. Let all things among you be done with love.

15

Now I entreat you, brethren, whereas ye know that the household of Stephanas is the first-fruits of Achaia, and that they have addicted themselves to the service of 16 the saints, that ye also submit yourselves to such, and to 17 every one that helpeth with me and laboureth. I rejoice

at the coming of Stephanas and Fortunatus and Achaicus; for what remained to be done on your part, they 18 have supplied; for they have refreshed my spirit and yours wherefore acknowledge those that are such.

19

The churches of Asia salute you. Aquila and Priscilla salute you much in the Lord; and the church* also that 20 assembleth in their house. All the brethren salute you. Salute one another with a holy kiss.

21

The salutation by the hand of me Paul. If any man 22 love not the Lord [Jesus Christ,] let him be separated 23 from yout. Our Lord cometh. The favour of our Lord 24 Jesus Christ be with you. My love be with you all in

Christ Jesus. Amen.

So Wakefield. Let him be accursed. N.

Or, congregation, N. m. My love, etc. This is an unusual mode of salutation with the apostle, and Bishop Pearce thinks it would have been very strange, if he had prayed or wished that his love might be with the Corinthians, in the same form of expression in which he prays or wishes that the grace of Christ might be with them. The Alex. MS. omits μ, and Le Clerc thinks that MOY is a mistake for OOY, God, so that the true reading is "the love of God be with you all in Christ Jesus." Compare 2 Cor. xiii. 14.