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1 Corinto 15
Ang Salita ng Diyos

Ang Muling Pagkabuhay ni Cristo

15 Mga kapatid, ipinaalam ko sa inyo ang ebanghelyo na ipinangaral ko sa inyo na inyo ring tinanggap at inyong pinaninindigan.

2 Sa pamamagitan din nito kayo ay ligtas, kapag nanghahawakan kayong matatag sa salitang ipinangaral ko sa inyo, maliban na lamang kung sumam­palataya kayo nang walang kabuluhan.

3 Ito ay sapagkat ibinigay ko na nga sa inyo nang una pa lamang ang akin ding tinanggap, na si Cristo ay namatay para sa ating mga kasalanan ayon sa mga kasulatan. 4 Siya rin ay inilibing at siya ay ibinangon sa ikatlong araw ayon sa mga kasulatan. 5 Siya ay nagpakita kay Cefas at gayundin sa labindalawang alagad. 6 Pagkatapos nito sa isang pagkakataon, nagpakita siya sa mahigit na limandaang kapatiran. Ang nakakaraming bahagi nito ay nananatili hanggang ngayon at ang ilan ay natulog na. 7 Pagkatapos siya ay nagpakita kay Santiago at saka sa lahat ng mga apostol. 8 Sa kahuli-hulilan, nagpakita siya sa akin, ako na tulad ng isang sanggol na ipinanganak ng wala sa panahon.

9 Ito ay sapagkat ako ang pinakamababa sa lahat ng mga apostol, na hindi nararapat tawaging apostol dahil inusig ko ang iglesiya ng Diyos. 10 Dahil sa biyaya ng Diyos ako ay naging ako at ang biyaya niya na para sa akin ay hindinaging walang kabuluhan. Ako ay nagpagal nang higit pa sa kanilang lahat, ngunit hindi ako kundi ang biyaya ng Diyos na sumasaakin. 11 Kaya nga, maging ako man o sila, ito ang ipinangaral namin at kayo ay sumampalataya.

Ang Muling Pagkabuhay ng mga Patay

12 Si Cristo ay ipinangangaral na ibinangon mula sa mga patay. Yamang gayon nga, bakit sinasabi ng ilan sa inyo na walang muling pagkabuhay mula sa mga patay?

13 Kung wala ngang muling pagkabuhay mula sa mga patay, kahit na si Cristo ay hindi ibinangon. 14 Kung si Cristo ay hindi naibangon, ang aming pagpapahahayag ay walang kabuluhan at ang inyong pananampalataya ay wala ring kabuluhan. 15 Kami rin naman ay masusumpungang mga bulaang saksi ng Diyos sapagkat nagpatotoo kami patungkol sa Diyos na ibinangon niya si Cristo. Hindi na sana niya ibinangon si Cristo kung hindi rin lang ibabangon ang mga patay. 16 Ito ay sapagkat kunghindi ibabangon ang patay, maging si Cristo ay hindi nagbangon. 17 Kung si Cristo ay hindi nagbangon, ang inyong pananampala­taya ay walang kabuluhan, kayo ay nasa inyong mga kasalanan pa. 18 Kung magkaganito, sila na mga namatay kay Cristo ay napahamak. 19 Kung sa buhay lamang na ito tayo ay umaasa kay Cristo, tayo na ang higit na kahabag-habag sa lahat ng mga tao.

20 Ngayon, si Cristo ay ibinangon mula sa mga patay. Siya ang naging unang bunga nila na mga namatay. 21 Yaman ngang sa pamamagitan ng tao ang kamatayan ay dumating, sa pamamagitan din naman ng isang tao ay dumating ang muling pagkabuhay sa mga patay. 22 Kung papaanong kay Adan ang lahat ay namatay, gayundin naman kay Cristo ang lahat ay bubuhayin. 23 Ngunit ang bawat tao ay may kaniya-kaniyang pagkakasunod-sunod. Si Cristo ang pinaka-unang bunga, pagkatapos sila na mga kay Cristo, sa kaniyang pagdating. 24 Pagkatapos ng mga ito ay ang katapusan, kapag naibigay na niya ang paghahari sa kaniya na Diyos at Ama. Ito ay kapag kaniyang napawalan ng kapangyarihan ang lahat ng pamumuno at lahat ng kapamahalaan at lahat ng kapangyarihan. 25 Ito ay sapagkat kinakailangan niyang maghari hanggang sa mailagay niya sa ilalim ng kaniyang mga paa ang lahat ng kaaway. 26 Ito ay sapagkat ang huling kaaway na pawawalan ng kapang­yarihan ay ang kamatayan. 27 Ito ay sapagkat kaniya na ngang ipinasailalim sa kaniyang mga paa ang lahat ng mga bagay. Ngunit nang sabihin niya na ang lahat ng mga bagay ay ipinasailalim niya, maliwanag na siya na magpasailalim ng lahat ng mga bagay ay hindi kasama. 28 Kapag ang lahat ng mga bagay ay mapasailalim na niya, ang Anak din naman ay mapapasailalim sa Ama na nagpasailalim ng lahat ng mga bagay sa kaniya. Ito ay upang ang Diyos ay maging lahat sa lahat.

29 Kung hindi gayon, ano pa ang gagawin nila na mga nabawtismuhan alang-alang sa mga patay kung hindi rin lang ibabangon ang mga patay? Bakit pa sila binawtismuhan alang-alang sa mga patay? 30 At bakit nasa panganib tayo bawat oras? 31 Masasabi ko, ayon sa aking pagmalalaki patungkol sa inyo na na kay Cristo Jesus na ating Panginoon, na namamatay ako araw-araw. 32 Kung ayon sa paraan ng tao ako ay nakikipaglaban sa mga mababangis na hayop sa Efeso, ano ang kapakinabangan sa akin kung ang patay ay hindi ibabangon? Kumain tayo, uminom tayo, sapagkat sa kinabukasan tayo ay mamamatay. 33 Huwag kayong magpadaya. Ang masamang kasama ay sumisira sa magandang pag-uugali. 34 Gumising kayo na may katuwiran at huwag magkasala sapagkat ang iba ay hindi nakakakilala sa Diyos. Nagsasalita ako para sa inyong kahihiyan.

Ang Katawang Binuhay Muli ng Diyos

35 Subalit maaaring may magsabi: Papaano ibinabangon ang mga patay? At ano ang magiging katawan nila?

36 Ikaw na hangal, anuman ang iyong itanim, hindi ito mabubuhay maliban ito ay mamatay. 37 Anuman ang iyong itanim, hindi mo itinatanim ang magiging katawan noon. Ang itinatanim ay ang butil, ito ay maaaring butil ng trigo o anumang ibang butil. 38 Ang Diyos ang siyang nagbibigay ng katawan ayon sa kaniyang kalooban, at sa bawat isang binhi ay binibigyan niya ng sariling katawan. 39 Hindi lahat ng laman ay magkatulad na laman. Iba ang laman ng tao, iba ang sa hayop, iba ang sa isda at iba naman ang sa ibon. 40 May katawan na panlangit at mayroon ding panlupa, ngunit iba ang kaluwalhatian ng panlangit at iba ang sa panlupa. 41 Iba ang karilagan ng araw at iba ang karilagan ng buwan. Iba ang karilagan ng mga bituin dahil ang karilagan ng isang bituin ay iba kaysa sa isang bituin.

42 Ganito rin nga ang pagkabuhay muli ng mga patay. Ito ay inililibing sa kabulukan, ito ay ibinabangon sa walang kabulukan. 43 Ito ay inililibing sa walang karangalan, ito ay ibinabangon sa kaluwalhatian. Ito ay inililibing sa kahinaan, ito ay ibinabangon sa kapangyarihan. 44 Ito ay inihasik na likas na katawan, ito ay babangon na espirituwal na katawan.

Mayroong likas na katawan at mayroong espirituwal na katawan.

45 Gayundin ang nasusulat: Ang unang tao na si Adan ay naging buhay na kaluluwa. Ang huling Adan ay espiritu na nagbibigay buhay. 46 Hindi una ang espirituwal kundi ang likas, pagkatapos ay ang espirituwal. 47 Ang unang tao ay mula sa lupa, gawa sa alabok. Ang ikalawang tao ay ang Panginoon na mula sa langit. 48 Kung ano siya na gawa sa alabok, gayundin sila na mga gawa sa alabok. Kung ano siya na panlangit, gayundin sila na panlangit. 49 Kung paano natin tinataglay ang anyo ng gawa sa alabok, gayundin natin tataglayin ang anyo ng nagmula sa langit.

50 Ngayon, ito ang sinasabi ko mga kapatid: Ang dugo at laman ay hindi makakapagmana ng paghahari ng Diyos. Maging ang kabulukan ay hindi makakapagmana ng walang kabulukan. 51 Narito, sinasabi ko sa inyo ang isanghiwaga: Hindi lahat sa atin ay matutulog ngunit lahat ay babaguhin. 52 Lahat ay babaguhin sa isang iglap, sa isangkisap mata, sa huling pagtunog ng trumpeta dahil ang trumpeta ay tutunog at ang mga patay ay ibabangong walang kabulukan at tayo ay mababago. 53 Ito ay sapagkat kinakailangang ang may kabulukang ito ay maging walang kabulukan at ang may kama­tayang ito ay maging walang kamatayan. 54 Kapag ang may kabulukan ay maging walang kabulukan at ang may kamatayan ay maging walang kamatayan, matutupad ang salitang isinulat:

Ang kamatayan ay nilamon na sa tagumpay.

55 Kamatayan, nasaan ang iyong tibo? Hades, nasaan ang iyong tagumpay?

56 Ngayon, ang tibo ng kamatayan ay kasalanan at ang lakas ng kasalanan ay ang kautusan. 57 Ngunit salamat sa Panginoon na nagbigay sa atin ng pagtatagumpay sa pamamagitan ng ating Panginoong Jesucristo.

58 Kaya nga, mga minamahal kong kapatid, magpakatatag kayo, hindimakilos, laging nananagana sa gawain ng Panginoon. Alam ninyo na ang inyong mga pagpapagal ay hindi walang kabuluhan sa Panginoon.

Close NET

1 Corinthians 15
New English Translation

Christ’s Resurrection

15 Now I want to make clear for you,[a] brothers and sisters,[b] the gospel that I preached to you, that you received and on which you stand, 2 and by which you are being saved, if you hold firmly to the message I preached to you—unless you believed in vain. 3 For I passed on to you as of first importance[c] 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[d] on the third day according to the scriptures, 5 and that he appeared to Cephas,[e] then to the twelve. 6 Then he appeared to more than 500 of the brothers and sisters[f] at one time, most of whom are still alive,[g] though some have fallen asleep.[h] 7 Then he appeared to James, then to all the apostles. 8 Last of all, as though to one born at the wrong time,[i] he appeared to me also. 9 For I am the least of the apostles, unworthy 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 to me has not been in vain. In fact, I worked harder than all of them—yet not I, but the grace of God with me. 11 Whether then it was I or they, this is the way we preach and this is the way you believed.

No Resurrection?

12 Now if Christ is being preached as raised from the dead,[j] how can some of you say there is no resurrection of the dead? 13 But if there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is futile and your faith is empty. 15 Also, we are found to be false witnesses about God, because we have testified against God that he raised Christ from the dead, when in reality he did not raise him, if indeed the dead are not raised. 16 For if the dead are not raised, then not even Christ has been raised. 17 And if Christ has not been raised, your faith is useless; you are still in your sins. 18 Furthermore, those who have fallen asleep[k] in Christ have also perished. 19 For if only in this life we have hope in Christ, we should be pitied more than anyone.

20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man,[l] the resurrection of the dead also came through a man.[m] 22 For just as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ, the firstfruits; then when Christ comes, those who belong to him.[n] 24 Then[o] comes the end,[p] when he hands over the kingdom to God the Father, when he has brought to an end 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 eliminated is death. 27 For he has put everything in subjection under his feet.[q] But when it says “everything” has been put in subjection, it is clear that this does not include the one who put everything in subjection to him. 28 And when all things are subjected to him, then the Son himself will be subjected to the one who subjected everything to him, so that God may be all in all.

29 Otherwise, what will those do who are baptized for the dead?[r] If the dead are not raised at all, then why are they baptized for them? 30 Why too are we in danger every hour? 31 Every day I am in danger of death! This is as sure as[s] my boasting in you,[t] which I have in Christ Jesus our Lord. 32 If from a human point of view I fought with wild beasts at Ephesus, what did it benefit me? If the dead are not raised, let us eat and drink, for tomorrow we die.[u] 33 Do not be deceived: “Bad company corrupts good morals.”[v] 34 Sober up as you should, and stop sinning! For some have no knowledge of God—I say this to your shame!

The Resurrection Body

35 But someone will say, “How are the dead raised? With what kind of body will they come?” 36 Fool! What you sow will not come to life unless it dies. 37 And what you sow is not the body that is to be, but a bare seed[w]—perhaps of wheat or something else. 38 But God gives it a body just as he planned, and to each of the seeds a body of its own. 39 All flesh is not the same: People have one flesh, animals have another, birds and fish another.[x] 40 And there are heavenly bodies and earthly bodies. The glory of the heavenly body is one sort and the earthly 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 It is the same with the resurrection of the dead. What is sown is perishable, what is raised is imperishable.[y] 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 person”;[z] the last Adam became a life-giving spirit. 46 However, the spiritual did not come first, but the natural, and then the spiritual. 47 The first man is from the earth, made of dust; the second man is from heaven. 48 Like the one made of dust, so too are those made of dust, and like the one from heaven, so too those who are heavenly. 49 And just as we have borne the image of the man of dust, let us also bear[aa] the image of the man of heaven.

50 Now this is what I am saying, brothers and sisters:[ab] Flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen,[ac] I will tell you a mystery: We will not all sleep,[ad] but we will all be changed— 52 in a moment, in the blinking[ae] of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53 For this perishable body must put on the imperishable, and this mortal body must put on immortality. 54 Now when this perishable puts on the imperishable, and this mortal puts on immortality, then the saying that is written will happen,

“Death has been swallowed up in victory.”[af]
55 “Where, O death, is your victory?
Where, O death, is your sting?”[ag]

56 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 So then, dear brothers and sisters,[ah] be firm. Do not be moved! Always be outstanding in the work of the Lord, knowing that your labor is not in vain in the Lord.

Footnotes

  1. 1 Corinthians 15:1 tn Grk “Now I make known to you.”
  2. 1 Corinthians 15:1 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  3. 1 Corinthians 15:3 tn Grk “among (the) first things.”
  4. 1 Corinthians 15:4 tn Grk “he has been raised/is raised,” using a Greek tense that points to the present effect of the act of raising him. But in English idiom the temporal phrase “on the third day” requires a different translation of the verb.
  5. 1 Corinthians 15:5 sn Cephas. This individual is generally identified with the Apostle Peter (L&N 93.211). Both the Aramaic name “Cephas” and the Greek name “Peter” are related to words in each language which mean “rock.”
  6. 1 Corinthians 15:6 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  7. 1 Corinthians 15:6 tn Grk “most of whom remain until now.”
  8. 1 Corinthians 15:6 tn The verb κοιμάω (koimaō) literally means “sleep,” but it is often used in the Bible as a euphemism for death when speaking of believers. This metaphorical usage by its very nature emphasizes the hope of resurrection: Believers will one day “wake up” out of death. Here the term refers to death, but “sleep” was used in the translation to emphasize the metaphorical, rhetorical usage of the term.
  9. 1 Corinthians 15:8 sn One born at the wrong time. The Greek word used here (ἔκτρωμα, ektrōma) refers to a premature birth, a miscarriage, or an aborted child. Paul uses it as a powerful figure of the unexpected, abnormal nature of his apostolic call.
  10. 1 Corinthians 15:12 tn Grk “that he has been raised from the dead.”
  11. 1 Corinthians 15:18 tn See the note on the word “asleep” in 15:6. This term is also used in v. 20.
  12. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Adam).
  13. 1 Corinthians 15:21 tn Or “through a human being” (a reference to Jesus Christ).
  14. 1 Corinthians 15:23 tn Grk “then those who belong to Christ, at his coming.”
  15. 1 Corinthians 15:24 tn This is a continuation of the previous sentence in the Greek text. Because of the length and complexity of the Greek sentence, a new sentence was started here in the translation.
  16. 1 Corinthians 15:24 tn Grk “then the end” or “then (is) the end.” Paul explains how the “end” relates to resurrection in vv. 25-28.
  17. 1 Corinthians 15:27 sn A quotation from Ps 8:6.
  18. 1 Corinthians 15:29 sn Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, “I Corinthians 15, 29 and Baptism for the Dead,” Studia Evangelica 2.1 (TU 87), 647-59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul’s reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians’ actions demonstrated that they had hope for a bodily resurrection.
  19. 1 Corinthians 15:31 tn Or, more literally, “I swear by the boasting in you.”
  20. 1 Corinthians 15:31 tc ‡ Although the witnesses for the shorter reading (P46 D F G Ψ 075 0243 1739 1881 M) are not as strong as for the addition of ἀδελφοί (adelphoi, “brothers”) at this juncture (א A B K P 33 81 104 365 1175 2464 lat sy co), it is difficult to find a reason why scribes would either intentionally or unintentionally drop the address here. Thus, the shorter reading is slightly preferred.
  21. 1 Corinthians 15:32 sn An allusion to Isa 22:13; 56:12.
  22. 1 Corinthians 15:33 sn A quotation from the poet Menander, Thais 218, which Paul uses in a proverbial sense.
  23. 1 Corinthians 15:37 tn Grk “and what you sow, you do not sow the body that will be, but a bare seed.”
  24. 1 Corinthians 15:39 tn Grk “all flesh is not the same flesh, but there is one (flesh) of people, but another flesh of animals and another flesh of birds and another of fish.”
  25. 1 Corinthians 15:42 tn Grk “it is sown in corruption, it is raised in incorruption.” The “it” refers to the body, as v. 44 shows.
  26. 1 Corinthians 15:45 tn Grk “living soul”; a quotation from Gen 2:7.
  27. 1 Corinthians 15:49 tc ‡ A few significant witnesses have the future indicative φορέσομεν (phoresomen, “we will bear”; B I 6 630 1881 al sa) instead of the aorist subjunctive φορέσωμεν (phoresōmen, “let us bear”; P46 א A C D F G Ψ 075 0243 33 1739 M latt bo). If the original reading is the future tense, then “we will bear” would be a guarantee that believers would be like Jesus (and unlike Adam) in the resurrection. If the aorist subjunctive is original, then “let us bear” would be a command to show forth the image of Jesus, i.e., to live as citizens of the kingdom that believers will one day inherit. The future indicative is not widespread geographically. At the same time, it fits the context well: Not only are there indicatives in this section (especially vv. 42-49), but the conjunction καί (kai) introducing the comparative καθώς (kathōs) seems best to connect to the preceding by furthering the same argument (what is, not what ought to be). For this reason, though, the future indicative could be a reading thus motivated by an early scribe. In light of the extremely weighty evidence for the aorist subjunctive, it is probably best to regard the aorist subjunctive as autographic. This connects well with v. 50, for there Paul makes a pronouncement that seems to presuppose some sort of exhortation. G. D. Fee (First Corinthians [NICNT], 795) argues for the originality of the subjunctive, stating that “it is nearly impossible to account for anyone’s having changed a clearly understandable future to the hortatory subjunctive so early and so often that it made its way into every textual history as the predominant reading.” The subjunctive makes a great deal of sense in view of the occasion of 1 Corinthians. Paul wrote to combat an over-realized eschatology in which some of the Corinthians evidently believed they were experiencing all the benefits of the resurrection body in the present, and thus that their behavior did not matter. If the subjunctive is the correct reading, it seems Paul makes two points: (1) that the resurrection is a bodily one, as distinct from an out-of-body experience, and (2) that one’s behavior in the interim does make a difference (see 15:32-34, 58).
  28. 1 Corinthians 15:50 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
  29. 1 Corinthians 15:51 tn Grk “Behold.”
  30. 1 Corinthians 15:51 tc The manuscripts are grouped into four basic readings here: (1) א C 0243* 33 1739 have “we all will sleep, but we will not all be changed” (πάντες κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (2) P46 Ac (F G) have “we will not all sleep, but we will not all be changed” (πάντες οὐ κοιμηθησόμεθα, οὐ πάντες δὲ ἀλλαγησόμεθα); (3) D* lat Tert Ambst Spec read “we will all rise, but we will not all be changed.” (4) The wording πάντες οὐ κοιμηθησόμεθα, πάντες δὲ ἀλλαγησόμεθα (“we will not all sleep, but we will all be changed”) is found in B D2 Ψ 075 0243c 1881 M sy co. How shall we interpret such data? In light of the fact that Paul and his generation did in fact die, early scribes may have felt some embarrassment over the bald statement, “We will not all sleep” (πάντες οὐ κοιμηθησόμεθα). This could account for the first variant. Although the second variant could be viewed as a conflation of (1) and (4) (so TCGNT 502; G. D. Fee, First Corinthians [NICNT], 796), it could also have arisen consciously, to guard against the notion that all whom Paul was addressing should regard themselves as true believers. The third variant, prominent in the Western witnesses, may have arisen to counter those who would deny the final resurrection (so TCGNT 502). In any event, since the fourth reading has the best credentials externally and best explains the rise of the others it should be adopted as the authentic wording here.tn See the note on the word “asleep” in 15:6.
  31. 1 Corinthians 15:52 tn The Greek word ῥιπή (rhipē) refers to a very rapid movement (BDAG 906 s.v.). This has traditionally been translated as “twinkling,” which implies an exceedingly fast—almost instantaneous—movement of the eyes, but this could be confusing to the modern reader since twinkling in modern English often suggests a faint, flashing light. In conjunction with the genitive ὀφθαλμοῦ (ophthalmou, “of an eye”), “blinking” is the best English equivalent (see, e.g., L&N 16.5), although it does not convey the exact speed implicit in the Greek term.
  32. 1 Corinthians 15:54 sn A quotation from Isa 25:8.
  33. 1 Corinthians 15:55 sn A quotation from Hos 13:14.
  34. 1 Corinthians 15:58 tn Grk “brothers.” See note on the phrase “brothers and sisters” in 1:10.
Close NABRE

1 Corinthians 15
New American Bible (Revised Edition)

V. The Resurrection

A. The Resurrection of Christ

Chapter 15[a]

The Gospel Teaching.[b] 1 Now I am reminding you, brothers, of the gospel I preached to you, which you indeed received and in which you also stand. 2 Through it you are also being saved, if you hold fast to the word I preached to you, unless you believed in vain. 3 [c]For I handed on to you as of first importance what I also received: that Christ died for our sins in accordance with the scriptures;(A) 4 that he was buried; that he was raised on the third day in accordance with the scriptures;(B) 5 that he appeared to Cephas, then to the Twelve.(C) 6 After that, he appeared to more than five hundred brothers at once, most of whom are still living, though some have fallen asleep. 7 After that he appeared to James, then to all the apostles. 8 Last of all, as to one born abnormally, he appeared to me.(D) 9 For I am the least[d] of the apostles, not fit to be called an apostle, because I persecuted the church of God.(E) 10 But by the grace of God I am what I am, and his grace to me has not been ineffective. Indeed, I have toiled harder than all of them; not I, however, but the grace of God [that is] with me. 11 Therefore, whether it be I or they, so we preach and so you believed.

B. The Resurrection of the Dead

Results of Denial.[e] 12 But if Christ is preached as raised from the dead, how can some among you say there is no resurrection of the dead? 13 If there is no resurrection of the dead, then neither has Christ been raised.(F) 14 And if Christ has not been raised, then empty [too] is our preaching; empty, too, your faith. 15 Then we are also false witnesses to God, because we testified against God that he raised Christ, whom he did not raise if in fact the dead are not raised.(G) 16 For if the dead are not raised, neither has Christ been raised, 17 and if Christ has not been raised,[f] your faith is vain; you are still in your sins. 18 Then those who have fallen asleep in Christ have perished. 19 If for this life only we have hoped in Christ, we are the most pitiable people of all.

Christ the Firstfruits.[g] 20 (H)But now Christ has been raised from the dead, the firstfruits[h] of those who have fallen asleep. 21 [i]For since death came through a human being, the resurrection of the dead came also through a human being. 22 For just as in Adam all die, so too in Christ shall all be brought to life,(I) 23 but each one in proper order: Christ the firstfruits; then, at his coming, those who belong to Christ;(J) 24 then comes the end,[j] when he hands over the kingdom to his God and Father, when he has destroyed every sovereignty and every authority and power.(K) 25 For he must reign until he has put all his enemies under his feet.(L) 26 [k]The last enemy(M) to be destroyed is death, 27 [l]for “he subjected everything under his feet.”(N) But when it says that everything has been subjected, it is clear that it excludes the one who subjected everything to him. 28 When everything is subjected to him, then the Son himself will [also] be subjected to the one who subjected everything to him, so that God may be all in all.(O)

Practical Arguments.[m] 29 Otherwise, what will people accomplish by having themselves baptized for the dead?[n] If the dead are not raised at all, then why are they having themselves baptized for them?

30 [o]Moreover, why are we endangering ourselves all the time?(P) 31 Every day I face death; I swear it by the pride in you [brothers] that I have in Christ Jesus our Lord.(Q) 32 If at Ephesus I fought with beasts, so to speak, what benefit was it to me? If the dead are not raised:

“Let us eat and drink,
    for tomorrow we die.”(R)

33 Do not be led astray:

“Bad company corrupts good morals.”

34 Become sober as you ought and stop sinning. For some have no knowledge of God; I say this to your shame.(S)

C. The Manner of the Resurrection[p]

35 [q]But someone may say, “How are the dead raised? With what kind of body will they come back?”

The Resurrection Body. 36 [r]You fool! What you sow is not brought to life unless it dies.(T) 37 And what you sow is not the body that is to be but a bare kernel of wheat, perhaps, or of some other kind; 38 (U)but God gives it a body as he chooses, and to each of the seeds its own body. 39 [s]Not all flesh is the same, but there is one kind for human beings, another kind of flesh for animals, another kind of flesh for birds, and another for fish. 40 There are both heavenly bodies and earthly bodies, but the brightness of the heavenly is one kind and that of the earthly another. 41 The brightness of the sun is one kind, the brightness of the moon another, and the brightness of the stars another. For star differs from star in brightness.

42 [t]So also is the resurrection of the dead. It is sown corruptible; it is raised incorruptible. 43 It is sown dishonorable; it is raised glorious. It is sown weak; it is raised powerful.(V) 44 It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual one.

45 So, too, it is written, “The first man, Adam,[u] became a living being,” the last Adam a life-giving spirit.(W) 46 But the spiritual was not first; rather the natural and then the spiritual. 47 The first man was from the earth, earthly; the second man, from heaven. 48 As was the earthly one, so also are the earthly, and as is the heavenly one, so also are the heavenly. 49 Just as we have borne the image of the earthly one, we shall also bear the image[v] of the heavenly one.(X)

The Resurrection Event. 50 [w]This I declare, brothers: flesh and blood cannot inherit the kingdom of God, nor does corruption[x] inherit incorruption.(Y) 51 [y]Behold, I tell you a mystery. We shall not all fall asleep, but we will all be changed,(Z) 52 in an instant, in the blink of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised incorruptible, and we shall be changed.(AA) 53 For that which is corruptible must clothe itself with incorruptibility, and that which is mortal must clothe itself with immortality.(AB) 54 [z]And when this which is corruptible clothes itself with incorruptibility and this which is mortal clothes itself with immortality, then the word that is written shall come about:(AC)

“Death is swallowed up in victory.
55 Where, O death, is your victory?
Where, O death, is your sting?”(AD)

56 The sting of death is sin,[aa] and the power of sin is the law.(AE) 57 But thanks be to God who gives us the victory through our Lord Jesus Christ.(AF)

58 Therefore, my beloved brothers, be firm, steadfast, always fully devoted to the work of the Lord, knowing that in the Lord your labor is not in vain.

Footnotes

  1. 15:1–58 Some consider this chapter an earlier Pauline composition inserted into the present letter. The problem that Paul treats is clear to a degree: some of the Corinthians are denying the resurrection of the dead (1 Cor 15:12), apparently because of their inability to imagine how any kind of bodily existence could be possible after death (1 Cor 15:35). It is plausibly supposed that their attitude stems from Greek anthropology, which looks with contempt upon matter and would be content with the survival of the soul, and perhaps also from an overrealized eschatology of gnostic coloration, such as that reflected in 2 Tm 2:18, which considers the resurrection a purely spiritual experience already achieved in baptism and in the forgiveness of sins. Paul, on the other hand, will affirm both the essential corporeity of the resurrection and its futurity. His response moves through three steps: a recall of the basic kerygma about Jesus’ resurrection (1 Cor 15:1–11), an assertion of the logical inconsistencies involved in denial of the resurrection (1 Cor 15:12–34), and an attempt to perceive theologically what the properties of the resurrected body must be (1 Cor 15:35–58).
  2. 15:1–11 Paul recalls the tradition (1 Cor 15:3–7), which he can presuppose as common ground and which provides a starting point for his argument. This is the fundamental content of all Christian preaching and belief (1 Cor 15:1–2, 11).
  3. 15:3–7 The language by which Paul expresses the essence of the “gospel” (1 Cor 15:1) is not his own but is drawn from older credal formulas. This credo highlights Jesus’ death for our sins (confirmed by his burial) and Jesus’ resurrection (confirmed by his appearances) and presents both of them as fulfillment of prophecy. In accordance with the scriptures: conformity of Jesus’ passion with the scriptures is asserted in Mt 16:1; Lk 24:25–27, 32, 44–46. Application of some Old Testament texts (Ps 2:7; 16:8–11) to his resurrection is illustrated by Acts 2:27–31; 13:29–39; and Is 52:13–53:12 and Hos 6:2 may also have been envisaged.
  4. 15:9–11 A persecutor may have appeared disqualified (ouk…hikanos) from apostleship, but in fact God’s grace has qualified him. Cf. the remarks in 2 Corinthians about his qualifications (2 Cor 2:16; 3:5) and his greater labors (2 Cor 11:23). These verses are parenthetical, but a nerve has been touched (the references to his abnormal birth and his activity as a persecutor may echo taunts from Paul’s opponents), and he is instinctively moved to self-defense.
  5. 15:12–19 Denial of the resurrection (1 Cor 15:12) involves logical inconsistencies. The basic one, stated twice (1 Cor 15:13, 16), is that if there is no such thing as (bodily) resurrection, then it has not taken place even in Christ’s case.
  6. 15:17–18 The consequences for the Corinthians are grave: both forgiveness of sins and salvation are an illusion, despite their strong convictions about both. Unless Christ is risen, their faith does not save.
  7. 15:20–28 After a triumphant assertion of the reality of Christ’s resurrection (1 Cor 15:20a), Paul explains its positive implications and consequences. As a soteriological event of both human (1 Cor 15:20–23) and cosmic (1 Cor 15:24–28) dimensions, Jesus’ resurrection logically and necessarily involves ours as well.
  8. 15:20 The firstfruits: the portion of the harvest offered in thanksgiving to God implies the consecration of the entire harvest to come. Christ’s resurrection is not an end in itself; its finality lies in the whole harvest, ourselves.
  9. 15:21–22 Our human existence, both natural and supernatural, is corporate, involves solidarity. In Adam…in Christ: the Hebrew word ’ādām in Genesis is both a common noun for mankind and a proper noun for the first man. Paul here presents Adam as at least a literary type of Christ; the parallelism and contrast between them will be developed further in 1 Cor 15:45–49 and in Rom 5:12–21.
  10. 15:24–28 Paul’s perspective expands to cosmic dimensions, as he describes the climax of history, the end. His viewpoint is still christological, as in 1 Cor 15:20–23. 1 Cor 15:24, 28 describe Christ’s final relations to his enemies and his Father in language that is both royal and military; 1 Cor 15:25–28 insert a proof from scripture (Ps 110:1; 8:6) into this description. But the viewpoint is also theological, for God is the ultimate agent and end, and likewise soteriological, for we are the beneficiaries of all the action.
  11. 15:26 The last enemy…is death: a parenthesis that specifies the final fulfillment of the two Old Testament texts just referred to, Ps 110:1 and Ps 8:7. Death is not just one cosmic power among many, but the ultimate effect of sin in the universe (cf. 1 Cor 15:56; Rom 5:12). Christ defeats death where it prevails, in our bodies. The destruction of the last enemy is concretely the “coming to life” (1 Cor 15:22) of “those who belong to Christ” (1 Cor 15:23).
  12. 15:27b–28 The one who subjected everything to him: the Father is the ultimate agent in the drama, and the final end of the process, to whom the Son and everything else is ordered (24, 28). That God may be all in all: his reign is a dynamic exercise of creative power, an outpouring of life and energy through the universe, with no further resistance. This is the supremely positive meaning of “subjection”: that God may fully be God.
  13. 15:29–34 Paul concludes his treatment of logical inconsistencies with a listing of miscellaneous Christian practices that would be meaningless if the resurrection were not a fact.
  14. 15:29 Baptized for the dead: this practice is not further explained here, nor is it necessarily mentioned with approval, but Paul cites it as something in their experience that attests in one more way to belief in the resurrection.
  15. 15:30–34 A life of sacrifice, such as Paul describes in 1 Cor 4:9–13 and 2 Corinthians, would be pointless without the prospect of resurrection; a life of pleasure, such as that expressed in the Epicurean slogan of 1 Cor 15:32, would be far more consistent. I fought with beasts: since Paul does not elsewhere mention a combat with beasts at Ephesus, he may be speaking figuratively about struggles with adversaries.
  16. 15:35–58 Paul imagines two objections that the Corinthians could raise: one concerning the manner of the resurrection (how?), the other pertaining to the qualities of the risen body (what kind?). These questions probably lie behind their denial of the resurrection (1 Cor 15:12), and seem to reflect the presumption that no kind of body other than the one we now possess would be possible. Paul deals with these objections in inverse order, in 1 Cor 15:36–49 and 1 Cor 15:50–58. His argument is fundamentally theological and its appeal is to the understanding.
  17. 15:35–49 Paul approaches the question of the nature of the risen body (what kind of body?) by means of two analogies: the seed (1 Cor 15:36–44) and the first man, Adam (1 Cor 15:45–49).
  18. 15:36–38 The analogy of the seed: there is a change of attributes from seed to plant; the old life-form must be lost for the new to emerge. By speaking about the seed as a body that dies and comes to life, Paul keeps the point of the analogy before the reader’s mind.
  19. 15:39–41 The expression “its own body” (1 Cor 15:38) leads to a development on the marvelous diversity evident in bodily life.
  20. 15:42–44 The principles of qualitative difference before and after death (1 Cor 15:36–38) and of diversity on different levels of creation (1 Cor 15:39–41) are now applied to the human body. Before: a body animated by a lower, natural life-principle (psychē) and endowed with the properties of natural existence (corruptibility, lack of glory, weakness). After: a body animated by a higher life-principle (pneuma; cf. 1 Cor 15:45) and endowed with other qualities (incorruptibility, glory, power, spirituality), which are properties of God himself.
  21. 15:45 The analogy of the first man, Adam, is introduced by a citation from Gn 2:7. Paul alters the text slightly, adding the adjective first, and translating the Hebrew ’ādām twice, so as to give it its value both as a common noun (man) and as a proper name (Adam). 1 Cor 15:45b then specifies similarities and differences between the two Adams. The last Adam, Christ (cf. 1 Cor 15:21–22) has become a…spirit (pneuma), a life-principle transcendent with respect to the natural soul (psychē) of the first Adam (on the terminology here, cf. note on 1 Cor 3:1). Further, he is not just alive, but life-giving, a source of life for others.
  22. 15:49 We shall also bear the image: although it has less manuscript support, this reading better fits the context’s emphasis on futurity and the transforming action of God; on future transformation as conformity to the image of the Son, cf. Rom 8:29; Phil 3:21. The majority reading, “let us bear the image,” suggests that the image of the heavenly man is already present and exhorts us to conform to it.
  23. 15:50–57 These verses, an answer to the first question of 1 Cor 15:35, explain theologically how the change of properties from one image to another will take place: God has the power to transform, and he will exercise it.
  24. 15:50–53 Flesh and blood…corruption: living persons and the corpses of the dead, respectively. In both cases, the gulf between creatures and God is too wide to be bridged unless God himself transforms us.
  25. 15:51–52 A mystery: the last moment in God’s plan is disclosed; cf. notes on 1 Cor 2:1, 7–10a. The final trumpet and the awakening of the dead are stock details of the apocalyptic scenario. We shall not all fall asleep: Paul expected that some of his contemporaries might still be alive at Christ’s return; after the death of Paul and his whole generation, copyists altered this statement in various ways. We will all be changed: the statement extends to all Christians, for Paul is not directly speaking about anyone else. Whether they have died before the end or happen still to be alive, all must be transformed.
  26. 15:54–55 Death is swallowed up in victory: scripture itself predicts death’s overthrow. O death: in his prophetic vision Paul may be making Hosea’s words his own, or imagining this cry of triumph on the lips of the risen church.
  27. 15:56 The sting of death is sin: an explanation of Hosea’s metaphor. Death, scorpion-like, is equipped with a sting, sin, by which it injects its poison. Christ defeats sin, the cause of death (Gn 3:19; Rom 5:12).
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