1Cor 15:12-20 | RWP | e4.org | Is preached ( κηρυσσετα ). Personal use of the verb, Christ is preached. How say some among you? ( πως λεγουσιν εν υμιν τινεσ? ). The question springs naturally from the proof of the fact of the resurrection of Christ (verses ) and the continual preaching which Paul here assumes by condition of the first class ( ει--κηρυσσετα ). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul's answer is the resurrection of Christ as a fact. It all turns on this fact.

‏ 1 Corinthians 15:12-20

Is preached ( κηρυσσετα ). Personal use of the verb, Christ is preached.

How say some among you? ( πως λεγουσιν εν υμιν τινεσ? ). The question springs naturally from the proof of the fact of the resurrection of Christ (verses 1-11) and the continual preaching which Paul here assumes by condition of the first class ( ει--κηρυσσετα ). There were sceptics in Corinth, possibly in the church, who denied the resurrection of dead people just as some men today deny that miracles happen or ever did happen. Paul's answer is the resurrection of Christ as a fact. It all turns on this fact.

Neither hath Christ been raised ( ουδε Χριστος εγηγερτα ). He turns the argument round with tremendous force. But it is fair.

Vain ( κενον ). Inanis, Vulgate. Old word, empty. Both Paul's preaching and their faith are empty if Christ has not been raised. If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.

False witnesses of God ( ψευδομαρτυρες του θεου ). Late word, but ψευδομαρτυρεω, to bear false witness, old and common. The genitive ( του θεου ) can be either subjective (in God's service) or objective (concerning God). Either makes good sense.

Because we witnessed of God ( οτ εμαρτυρησαμεν κατα του θεου ). Vulgate has adversus Deum. This is the more natural way to take κατα and genitive,

against God not as equal to περ (concerning). He would indeed make God play false in that case,

if so be that the dead are not raised ( ειπερ αρα νεκρο ουκ εγειροντα ). Condition of first class, assumed as true. Note both περ intensive particle

indeed and αρα inferential particle

therefore.

Repeats the position already taken in verse 13.

Vain ( ματαια ). Old word from adverb ματην (Mt 15:9), devoid of truth, a lie. Stronger word than κενον in verse 14.

Ye are yet in your sins ( ετ εστε εν ταις αμαρτιαις υμων ). Because the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 3).

Then also ( αρα κα ). Inevitable inference.

Have perished ( απωλοντο ). Did perish. Second aorist middle indicative of απολλυμ, to destroy, middle, to perish (delivered up to eternal misery). Cf. 8:11.

We have hoped ( ηλπικοτες εσμεν ). Periphrastic perfect active indicative. Hope limited to this life even if "in Christ."

Only ( μονον ) qualifies the whole clause.

Most pitiable ( ελεεινοτερο ). Comparative form, not superlative, of old adjective ελεεινος, to be pitied, pitiable. If our hope is limited to this life, we have denied ourselves what people call pleasures and have no happiness beyond. The Epicureans have the argument on us. Paul makes morality turn on the hope of immortality. Is he not right? Witness the breaking of moral ties today when people take a merely animal view of life.

But now ( νυν δε ). Emphatic form of νυν with - added (cf. 12:18). It is the logical triumph of Paul after the reductio ad impossibile (Findlay) of the preceding argument.

The first-fruits ( απαρχη ). Old word from απαρχομα, to offer firstlings or first-fruits. In LXX for first-fruits. In papyri for legacy-duty, entrance-fee, and also first-fruits as here. See also verse 23; 16:15; Ro 8:23, etc. Christ is "first-born from the dead" (Col 1:18). Others raised from the dead died again, but not so Jesus.

That sleep ( των κεκοιμημενων ). Perfect middle participle as in Mt 27:52 which see. Beautiful picture of death from which word ( κοιμαομα ) comes our χεμετερψ.