1 Corinthians 15:1-58

1. The apostolic office and dignity are attributed to the free favour of the Giver of all. "By the grace of God I am what I am." This was in accordance with Paul's own teaching that "God hath set some in the Church, first apostles." An honour like this, functions such as it involved, authority such as was connected with it, could come only from God. It is well forevery servant of Christ to accustom himself deliberately and constantly to trace up his possessions and his trust to the Divine Lord and Author of blessing.

2. Paul acknowledged that the gifts bestowed upon him had been diligently and faithfully employed. Grace had been given, and grace had been found not vain or void. That is to say, opportunities, advantages, endowments, had all been used in such a manner as that they had been continued and increased. Growing years had brought enlarged powers and enlarged usefulness and influence.

3. Paul claimed pre-eminence in labour. His calling, as the apostle of the Gentiles, involved long journeys, many hardships and privations and perils. His ardent temperament, his burning love to his Lord, his grateful and consecrated disposition, led him to undertake and to perform more than had been undertaken and performed by others. It was a necessity alike of his position and of his temperament. Yet it is observable that he no sooner claimed to be first in toil, than he reminded himself that what he did was not his doing, but the fruit of God's grace towards him. If humility passes into self assertion, self assertion returns to humility.—T.

1 Corinthians 15:17

A vain faith.

It often happens that men accept certain notions without realizing what they involve. So it seems to have been with those Corinthian Christians who lent too willing an ear to the false teachers who denied the resurrection of the dead. The apostle was justified in pointing out to such that their surrender of this great doctrine and revelation involved virtually the denial of the resurrection of Christ, and that this involved the denial of some of their most cherished beliefs and hopes. What the Lord Christ was to them he was because he was the risen and triumphant Saviour. To take away their faith in such a Saviour was to render their faith vain.

I. FAITH IN CHRIST'S DEITY LARGELY RESTS UPON THE FACT OF HIS RESURRECTION.

1. If Jesus had not risen from the dead, his own recorded predictions would have been falsifed. On several occasions he had foretold that his violent death should be followed on the third day by his resurrection. Had this not taken place, his word would have been discredited, and all confidence in his Deity would naturally have been destroyed.

2. If Jesus had not risen from the dead, he would have been proved inferior to death. The argument of the apostle was a very powerful and effective argument—that, being not only David's Son, but David's Lord, it was not possible that he should be holden by death, that his body should see corruption. But had he remained in the grave, a very different impression concerning his nature would necessarily have been produced upon the minds of his disciples, and the world could never have been convinced of his Messiahship and divinity.

II. FAITH IN CHRIST AS A SAVIOUR RESTS UPON THE FACT OF HIS RESURRECTION.

1. This appears in the customary publication of the gospel by the inspired apostles. They preached that Jesus was "raised to be a Prince and a Saviour, to give repentance unto Israel, and remission of sins."

2. The resurrection of Christ is a token of the acceptance by the Father of that redemptive work of Christ whereby forgiveness is secured to those who believe. And it is the condition of the exercise of those mediatorial functions which are still discharged in the court of heaven, the presence of God.

3. The resurrection is a spiritual power in the hearts of those who believe it, a power of newness of mind, of holiness, of life immortal. They who die with Christ unto sin, and are crucified with him unto the world, risen with Christ, live in his heavenly and resurrection life.

III. FAITH IN CHRIST AS THE FIRSTFRUITS OF THE GENERAL RESURRECTION RESTS UPON HIS RISING FROM THE TOMB. There is observable a marvellous contrast between the hopelessness of the heathen and the confidence of Christians in the prospect of death. To those who believe the gospel, the victory of Immanuel over death and the grave is the pledge of the final triumph of the good, is their consolation when they are bereaved of their Christian kindred and associates, is their confidence and inspiration in the prospect of their own departure to be with Christ.—T.

1 Corinthians 15:20

The firstfruits of life.

There is a perceptible change in the tone of the apostle's writing just at this point. He has been reasoning upon the supposition, adopted by some even among the Corinthians, that the dead rise not, and showing that, if such is the case, the resurrection of Christ is a fable, and the faith of Christians vain and their hopes baseless. This course he has taken to show to his readers the awful consequences of the false doctrine introduced among them. But he suddenly breaks off; and commences in another strain. After all, the supposition discussed is incredible. For as a matter of fact, of history, of certainty, Christ has risen from the dead, and in doing so he has become the Firstfruits of them that slept.

I. CHRIST'S RESURRECTION PRECEDES THAT OF HIS PEOPLE. The doctrine of the future life, obscure in the earlier periods of revelation, was made known with growing clearness as ages passed on. But it was Christ who "brought life and immortality to light through the gospel." Not only by his explicit teaching, but by his own victory over the grave, did our Saviour bring to mankind an assurance of eternal life. And, in point of time, he led the way for his faithful followers and friends.

II. CHRIST'S RESURRECTION IS EVIDENCE OF THE DIVINE AND QUICKENING POWER WHICH SHALL RAISE HIS PEOPLE AFTER HIM. The presence of a Divine power of life was manifest when, on the third day, the Lord of glory rose victorious from the tomb. If before it was doubtful whether in the universe there resided such a life-giving energy, such doubt was now dispelled. The same Divine might which raised the Leader can raise the followers too. The sun which has ripened the sheaf which is presented as the firstfruits of the harvest has warmth and vital geniality to mature the crop that clothes the vastest plain; and the Spirit of life which quickened the crucified One will raise up us also to be glorified with him.

III. CHRIST'S RESURRECTION IS UNTO THE SAME BLESSEDNESS OF LIFE WHICH IS APPOINTED FOR HIS PEOPLE. Our Lord did not rise to renew the humiliation and the sufferings of this earthly existence; he rose a Conqueror to live and reign in glory. And the purpose of infinite grace is that, where the Master is, there also shall his disciples and servants be. We may share his weakness and his woe, but we shall share also his might and his blessedness; we may bear his cross, but we shall also wear his crown.

IV. CHRIST'S RESURRECTION IS THE EARNEST OF HIS PEOPLE'S IMMORTAL LIFE, "Death hath no more dominion over him." And those for whom he both died and rose again live in him and live forever. "There shall we ever be with the Lord." "They go no more out." It is to the glory of the Lord and Husbandman when the firstfruits are brought into the temple and offered upon the altar. But the glory of that day shall be yet greater when the harvest shall be completed, and when the garner of God shall be filled with the rich spiritual produce of the earth.—T.

1 Corinthians 15:25

The reign of the Redeemer.

Even in his earthly humiliation, Christ was a King. Once the devil offered him the kingdoms of the world; once the people would have taken him by force and have made him their King. Such secular dominion he sought not, neither would accept. Yet he entered Jerusalem in royal state; before Pilate he confessed himself a King; and over his cross it was written, "This is Jesus of Nazareth, the King of the Jews." Little notion had men during his ministry of the nature and extent of that dominion which should one day be his. Yet the apostles came to understand that not only the prophetic and the priestly, but also the kingly dignity and office, were appointed for him whose gospel they proclaimed.

I. CHRIST'S RIGHT TO REIGN. This is grounded upon:

1. His Divine nature and authority.

2. His moral right and qualifications.

3. His definite appointment by the Father.

4. His mediatorial sufferings and sacrifice.

II. THE SUBJECTS OF CHRIST'S KINGDOM. They are spiritual and willing subjects. He cares nothing for a pretended loyalty or a merely outward obedience. His aim is to gain a dominion over human hearts, and thence to rule human society.

III. THE FOES WHOM CHRIST'S REIGN SUBDUES. These he is to put under his feet. They may be enumerated:

1. Ignorance.

2. Error.

3. Superstition.

4. Irreligiousness and worldliness.

5. Vice, crime, and sin.

6. All false and corrupt religions.

IV. THE MEANS BY WHICH CHRIST'S REIGN IS ADVANCED AND HIS FOES SUBDUED.

1. The weapons are the truths of the gospel, the exhibition of the righteousness and love of God.

2. The agency is that of believing, sympathizing, and consecrated natures. The kingdom comes by the labours and the courage and enterprise of the spiritual subjects.

3. The power is that of the Holy Spirit of God.

V. THE PERIOD OF CHRIST'S REIGN.

1. It commenced at our Lord's ascension, when he was "raised to be a Prince and a Saviour," "from henceforth expecting, etc.

2. It has been constantly advancing, the kingdom has been extending its boundaries, and the number of the subjects has been multiplying.

3. It will not terminate until victory shall have been gained over every foe. "Thy throne is forever and ever." Only when all opposition is vanquished, shall the Son himself yield the dominion, and God shall be all and in all.—T.

1 Corinthians 15:33

Evil company.

This is one of several instances in which inspired writers have incorporated in their own compositions the language of current literature. The adoption of a line from Menander is a witness to the harmony between human reason and Divine revelation. From whatsoever source proceeding, truth and justice, wisdom and prudence, possess a Divine authority. We are encouraged to use the wisdom of so called profane writers even m enforcing spiritual truth.

I. INFIDELITY AND IMMORALITY ARE OFTEN ASSOCIATED. It would be unjust to charge all unbelievers with vice; but there is no injustice in pointing out that the natural tendency of infidelity is both to shake the foundations of virtue and to snap the restraints upon vice. If there be no righteous God, no moral law, no future retribution, all sanctions to virtue and uprightness of heart and conduct are removed, except such as are imposed by civil society. Where external penalties are removed, or where they can be evaded, it is not reasonable to expect that the bulk of men will deny themselves, check their appetites and passions, and practise the difficult virtues of justice, chastity, and benevolence. And it cannot be concealed that in most cases the prevalence of infidelity opens the flood gates of all iniquity. The Corinthian false teachers seem to have taught that, the body being perishable, sins of the flesh are immaterial and unimportant, and thus to have given countenance to the maxim of Epicureanism, "Let us eat and drink; for tomorrow we die."

II. INFIDELITY AND IMMORALITY ARE CONTAGIOUS AND CORRUPTING. By appealing to what is base and selfish in human nature, the champions of error and self indulgence lead especially the young who come under their influence away from the stern steep road of virtue into "the primrose path of dalliance." None are more contemptible than those blasphemers and voluptuaries who, having grown grey in the service of Satan, make it their aim to corrupt and debauch the young and inexperienced. By casting aspersions upon religion, by insinuating doubts, by representing the pleasures of sin, and, above all, by an example of irreligion, profanity, and vice, such persons make themselves a moral plague and pestilence in human society.

III. INFIDELITY AND IMMORALITY SHOULD THEREFORE BE DISCOUNTENANCED AND ESCHEWED. For the sake of our own welfare, for the sake of the family, the Church, and society, it is needful that we should be upon our guard against those evil associations which have a tendency to corrupt even good manners and morals. And, on the other hand, those whose influence has been exerted against the cause of virtue and religion may well be reminded that they cannot perish alone, that their example will probably be injurious and even ruinous to others; so that if there remain in them any spark of pity and unselfishness, they may well be entreated to immediate and sincere repentance, for the sake of others as well as of themselves.—T.

1 Corinthians 15:36-38

Death and quickening.

Although the apostle deems himself to have established the fact of the resurrection of the dead, by proving the resurrection of the Saviour, and by showing that the resurrection of Christ's people is a consequence of their Lord's resurrection, he is quite sensible of the difficulties attaching to this belief. These are difficulties which all have felt, and with which many sincere believers find themselves often confronted. Believing the fact, we know not how to render it to our own minds; the manner of the fact is inconceivable, or at all events unimaginable. The apostle endeavours to assist us in the effort either to overcome the difficulty or reasonably to acquiesce in its partial continuance. He makes use of natural analogies. The world is full of mysteries; and we may trace some mysteries which are common to nature and to revelation.

I. THE CREATOR, WHO APPOINTS THE DEATH OF THE SEED AS PREPARATORY TO THE LIFE OF THE PLANT, MAY APPOINT THE DEATH OF THE EARTHLY BODY AS THE PREPARATION FOR THE LIFE OF THE HEAVENLY BODY. The analogy is sometimes misunderstood, and it is supposed that, according to Paul, the dead body of the man is really the seed of the resurrection body. This is not the case. But the apostle is evidently reasoning as did our Lord when he said, "Except a corn of wheat," etc. The death of the seed followed by the life of the plant is a figure of the death of the Saviour followed by the prevalence of his doctrine, and the vast extent of his personal, mediatorial influence. And so here, we are reminded that God's ways are not as our ways, that it pleases him to bring life out of death, and that he is able to make death the step towards a new and higher life.

II. THE CREATOR, WHO GIVES TO EVERY SEED A BODY OF ITS OWN, CAN PROVIDE THE GLORIFIED SPIRIT WITH A VESTURE AS SUITABLE TO THE HIGHER STATE AS OUR EARTHLY ORGANISM IS SUITABLE TO THE PRESENT LIFE, There is a great disparity between the grain of corn and the plant of wheat when green in spring or golden in harvest time; a greater disparity still between the acorn and the giant oak of the forest. One seed gives life to a fragrant, radiant, delicate flower; another to a rich and luscious fruit; another to a lordly tree. One seed is more adapted to a temperate climate, another to the tropics; one grows best upon the mountain slope, another in the sheltered vale. The resources of Omniscience and Omnipotence are strikingly apparent in the prodigality, diversity, and adaptation of vegetable life. Such considerations are a rebuke to our incredulity, which arises from an undue conceit of our own wisdom, and a lack of just humility. We may ask, "How are the dead raised? and with what body do they come?" All nature supplies the answer, inasmuch as it tells us that the Creator and Lord of all is never at a loss for means to execute his purposes and to fulfil his promises. When the time comes for this body to be laid aside, to be taken down, there shall be provided for the glorified and happy spirit "a house not made with hands, eternal in the heavens."—T.

1 Corinthians 15:45

"The last Adam."

The apostle has supported the Christian belief in the resurrection by adducing natural analogies, and these will always possess a certain measure of force for intelligent and reflective minds. But it is observable that he returns to what is the strongest ground of belief in the future life and all which it involves, viz. the personal relation of the Christian to his Divine and mighty Lord. The foundation of our hope is in the assurance of our Saviour, "Because I live, ye shall live also."

I. THE DESIGNATION OF CHRIST: THE LAST ADAM. This, though a rabbinical expression applied to the Messiah, has a truly Christian signification.

1. It implies our Lord's true humanity; he was a descendant of our first parents, and he was the Son of man.

2. It implies his federal headship, his representative character, and his peculiar authority. There is a new humanity created afresh for the glory of God; and of this the Lord Christ is the one rightful Ruler and Head.

II. THE DESCRIPTION OF CHRIST: A LIFE-GIVING SPIRIT.

1. This is in contrast with the description of the first Adam, "a living soul," so called in the book of Genesis. From our progenitor we have inherited the body and the animal and rational nature for which that body is a suitable vehicle.

2. This is indicative of the perogative of Christ to impart a new and higher spiritual life to humanity. We receive from him by the bestowal of his Spirit a nobler being, a being which allies us to God, and which fits us for the occupations and the joys of heaven. "In him was life." He did not however possess life only to retain it as his own, but in order to share it with his people. "I," said he, "am come that they might have life, and that they might have it more abundantly."

3. This is explanatory of the revelation of resurrection and immortality. The nature we inherit from Adam fits us for earth; the nature which we receive from Christ fits us for heaven. Adam is "the earthy," and they who dwell on earth share his earthy being and life; Christ is "the heavenly" and they who are made in his likeness and who share his character and spirit are qualified for celestial and eternal joys.—T.

1 Corinthians 15:49

"The image of the heavenly."

According to the reading of the original which is adopted, this passage bears an indicative or an imperative meaning. If imperative, then it is an admonition to cultivate and perfect in our character and life, even now upon earth, the moral and spiritual image of the Divine Lord. If indicative and future, then it is an assertion that, in the coming time, the time of celestial glory, Christians shall bear the image of the heavenly.

I. WHOSE IMAGE IS THIS? The answer to this question cannot be doubtful. The heavenly One, whose image Christians are to reflect, can be none other than the Divine Lord himself. There is a measure in which this resemblance is attained even upon earth, and many admonitions are addressed to Christians, to cultivate moral resemblance to their great and glorious Head. But in the future state hindrances to assimilation shall be removed; and "we shall be like him; for we shall see him as he is" (1 John 3:2). As St. Paul expresses it elsewhere, we shall be "changed into the same image." So that the apostles agree as to what shall constitute the peculiar privilege and glory of the coming state of felicity.

II. IN WHAT DOES THIS IMAGE CONSIST?

1. It is a spiritual likeness, consisting not in the similarity of form or feature, but in that of character, of moral life.

2. It is a likeness in true holiness. God's holy Child or Servant, Jesus, is the model of all purity and perfection, and to be like Christ is to be holy even as he is holy.

3. It corresponds to God's original intention as to what man should be. He at first created man in his own image; and although that image was marred by sin, grace restores it; and the great Father and Lord of all beholds his original conception realized in the regenerated and glorified humanity.

III. BY WHOM IS THIS IMAGE PARTICIPATED?

1. Properly speaking, it will be apparent in all those who by Divine grace are brought upon earth to the enjoyment of Christian character and privilege, and who are led safely home to glory. It is the family likeness by which the spiritual children are identified.

2. There is a wider sense in which all the holy intelligences who people heaven may be considered as bearing this image. There are those who have not borne the image of the earthly, who from their creation have been citizens of the heavenly Jerusalem, in whom appear the spiritual lineaments which are the mark of a Divine parentage and the earnest of a blessed immortality.

APPLICATION. That this image may be borne in all its brightness and beauty hereafter and above, its first rudiments must be traced here. The life of faith, obedience, and aspiration is the divinely appointed preparation for the glories and felicities of heaven. And no religion is of worth which does not form and cherish the spiritual likeness which alone can qualify for the employments and the society of heaven.—T.

1 Corinthians 15:54-57

The victory of immortality.

In this, as in some other passages of St. Paul's writings, logic breaks into rhetoric, prose into poetry, reasoning into fervid exclamation. Anxious to convince, the apostle was nevertheless of a temperament too fervid to be restrained within the boundaries of argument. And when his soul was lifted up above the level of human thought, when inspiration carried him into the third heaven, then he could no longer discourse; but discourse kindled into song. If there is any passage in his writings fitted to fan the burning fire of feeling into the flame of enthusiasm, it is the sublime argument by which he seeks to give definiteness, point, certainty, and attractiveness to the life to come.

I. THE GREAT CHANGE TO BE EXPERIENCED. Our earthly state is characterized by corruptibility and immortality. That this is so is indeed a rebuke to human vanity, yet it is unquestionable. An apostle terms our earthly vesture, "this body of our humiliation," and the designation is just. We live a dying life, carrying within us the seeds of our mortality. Vast and wonderful to contemplate is the change which shall take place in the passage from time to eternity. Incorruption and immortality shall be the vesture of the saved and glorified. The apostle, bearing about in his body the marks of the Lord. Jesus, must have anticipated with joy the promised release from earthly infirmities and sufferings, from all the troubles to which the burden of the body exposes the servant of Christ.

II. THE GREAT VICTORY TO BE WON. According to the view of St. Paul, there are three great enemies with whom the Christian has to contend, and conflict with whom mars the happiness and breaks the peace of this earthly condition. They are the Law, sin, and death. Sin is the goad with which death makes a thrust at the Christian soldier, and it is the Law which makes sin so sharp, powerful, and formidable a weapon. Over all these the glorified Christian has obtained a victory, in the might and by the grace of the Lord Jesus Christ. Anticipating the conquest, the Christian, even here and now, rejoices in the assured defeat and discomfiture of his formidable foes. He seems already to drag them in triumph at his chariot-wheels, already to be more than conqueror through Christ who loved him.

III. THE GREAT THANKSGIVING TO BE CELEBRATED.

1. The Source and Author of victory is God himself. No lower but his could have defeated foes so mighty, so malicious and so crafty.

2. The Mediator of victory is the Lord Jesus Christ, who first conquered for us, and then conquers in and with us. His crucifixion, followed by his resurrection, gave the death blow to our enemy. This conviction may well give us courage in carrying on the spiritual war, and in looking forward to its issue with confidence and hope.

"Hell and thy sins resist thy course,

But hell and sin are vanquished foes;

Thy Jesus nailed them to the cross,

And sang the triumph when he rose."

T.

1 Corinthians 15:1-8

The gospel which Paul preached.

I. IT WAS A RECEIVED, NOT AN ORIGINATED, GOSPEL. "For I delivered unto you first of all that which I also received" (1 Corinthians 15:3). He tells us that he received it by "the revelation of Jesus Christ" (Galatians 1:12). He had the more confidence in it that it was not of himself, and we have also. It came from the very central Source of all. Paul's gospel of Christ came from Christ. Some preachers of the gospel are so able that they feel bound to originate. They throw a new light upon the truth instead of the old light. They preach, as they consider, a magnificent gospel, but it is unfortunately "of man," and thus worthless. Man can do many things, but he cannot make a gospel. When he tries he advertises his folly. With Paul, we should get as near as we can to the fountainhead—the streams are apt to become contaminated.

II. TWO CONSPICUOUS FEATURES.

1. The atoning death of Christ. Paul preached constantly, untiringly, supremely, the atonement (see his strong expression, 1 Corinthians 2:2). He laid greatest emphasis upon the death of Christ. The life was beautiful, full of teaching; but in the death was the propitiation for sin. He died for our sins; our sins were so great that they required his death! "He bore our sins in his own body on the tree." And the death of Christ did not come suddenly upon the world. It was "according to the Scriptures:" foretold by the prophets, as, for example, by Isaiah in the fifty-third chapter of his book. He had no sins of his own to die for; he died for ours. He "gave himself" for us.

2. The resurrection of Christ. This was the demonstration of the efficacy of his death, a proof that he conquered and was not conquered. The real triumph achieved in his death was manifested by his resurrection. A pledge of our resurrection through him. A token of his acceptance by God.

(1) The apostle laid stress upon the fact that Christ died. It was no swoon. A real death, and then a real resurrection. He "died" and "was buried" (verse 4). He rose "the third day," so that for a day and part of two others he was in the sepulchre. Stone afterwards denied the actual death of Christ, and thus made void his resurrection. The apostle here anticipates their attack.

(a) Appearance to Peter (Luke 24:34).

(b) To the twelve. Called by the familiar name "the twelve," though Judas was gone (Luke 24:33-36).

(c) To five hundred brethren. Possibly in Galilee, where intimation of his appearing had been given, and may have been widely known, occasioning a large gathering of his followers (Matthew 26:32 and Matthew 28:10, Matthew 28:16).

(d) To James. Probably James who presided over the Church at Jerusalem.

(e) All the apostles (John 20:26 or Acts 1:4).

(f) To St. Paul. As of one born out of due time. The least of the apostles. A grand array of evidence, and yet not all. The writer and speaker could bear personal testimony. Most of the five hundred were alive and could be interrogated. Others had "fallen asleep" in hope of a glorious resurrection through him who had appeared to them after his own death and burial.

III. RESULTS.

1. Men received it. (Verse 1.) It arrested their attention. It convinced their judgment. It moved their heart. It was adapted to human want. It glorified ordinary live.

2. Men were saved by it. (Verse 2.) It was the power of God unto salvation. Conscience was satisfied. Life was purified and ennobled. Christ was followed. God was feared and served and loved. Death lost its terror. "After death" was paradise.

3. Men stood in this gospel. (Verse 1.) As long as they held to it they stood, and having done all, stood. Through it came a power which was "able to keep them from falling." Have we received this gospel? Do we stand in it? Are we saved through it? We need "hold it fast" (verse 2, New Version)—grip it and keep gripping it. A mere assent will lead to "letting it slip." It has no power to save unless we hold it and it holds us.—H.

1 Corinthians 15:9, 1 Corinthians 15:10

Traits of Christian greatness.

I. HONESTY. How faithfully Paul speaks of himself! How candidly he acknowledges the circumstances connected with his apostleship! Yet he had the greatest reason to magnify his authority to the Corinthians. They were ready, many of them, to twist anything to his disadvantage. But ha is not moved by this. To him the end does not justify the means; he must have "means" perfectly unquestionable. His candour and truthfulness are striking. He is a man of transparent honesty, as every Christian man should be. Whether honesty be the best policy or not, it is the only Christian policy.

II. CONTRITION. As a man becomes spiritually great, he has keener regret for old delinquencies. Paul cannot forgive himself for persecuting the Church of Christ. That act becomes more glaring in its sinfulness the nearer he draws to the "Light of the world." Little saints—little sins. No sin is little except to the purblind. The more perfect our acceptance before God, the more perfect our condemnation of ourselves.

III. BOLDNESS. Paul does not shrink from testimony or deed. People may call him "a turncoat," but not now being a child, he has put away the childish thing of being appalled by epithets—epithets which, in his present condition, can really mean only praise, whatever they may be intended to mean. A man who has true and high "fear of God" has little fear of man. The truly great in Christian life are afraid only of being afraid to witness for Christ. Christian courage is a fine quality.

IV. DILIGENCE. The truly great Christian is a hard worker. He must do something for his Lord, whatever his circumstances. If he be stretched on a sick bed he will toil there, in conversation or prayer, or in repressing anything that may dishonour Christ, such as irritability, repining, etc. Many professors can believe anything and do nothing. A ton of their piety would be dear at the cost of a bad farthing. There are some microscopic saints, who ever want "to be fed," but all their feeding seems to come to nothing. Instead of being "labourers in the vineyard," they are only pickers of the grapes. The great Paul was a great worker; he "laboured more abundantly than they all." If we would be great we must be diligent. "The hand of the diligent maketh rich" (Proverbs 10:4).

V. LOVE. This is very apparent in Paul's case. His heart is going God-ward with the penning of every word. His contrition was related to his love. He felt that he had been forgiven much, and so he loved much. Love to God made him diligent, and perhaps in no one was love to man more strikingly exemplified than in this apostle. As we grow great we grow in love, because, as we grow spiritually great, we grow like God, and God is love. If our religion does not mellow and soften us and extend our sympathies, we have got hold of the wrong religion.

VI. HUMILITY. We cannot be great unless we are little. To go up we must go down. The true Christian is one who has become a "little child." Paul ascribes everything to God's grace, nothing to himself. This was a very true and accurate division; it represented things as they really were. The great Christian sees things as they are; the little Christian, as they are not, but as he would like them to be. The little Christian thinks himself to be a great Christian, and the great Christian thinks himself to be a little one. As we rise, God seems greater and greater, and we little and still more little, until at last he becomes "all in all" and we become "nothing." There is a greater gap between God and Gabriel in Gabriel's thought than between God and Judas in Judas's thought. We cannot boast of our salvation, for God has saved us; nor of our works, for his grace has wrought them through us.—H.

1 Corinthians 15:12-19

Did Christ rise?

I. A GREAT QUESTION. Everything connected with "after death" is of high interest to us, but this, whether the professed Messiah and Saviour burst the bands of death or was held captive by them, is of the very highest moment. Christ rested his claims upon his resurrection; if it failed, they failed. His rising from the tomb was the demonstration of his Divine Sonship (Romans 1:4). His witnesses were to be witnesses of his resurrection, as of an all important event (Acts 1:22). His resurrection was the seal of the power of Calvary. It gave authority to all his teaching. It corroborated the antecedent miracles.

II. A DISPUTED QUESTION. Disputed from the first, when the absurd rumour was spread that his disciples had stolen his body away in the night, and that men sound asleep had witnessed the depredation! Around this central point of Christian faith have surged floods of controversy. It was and is natural that the citadel of Christianity should be fiercely attacked. Every conceivable supposition has been made to explain away the evidence. But this remains, that greater miracles have to be taken for granted by deniers than by believers. Our faith need not be shaken one whit by the onslaught; the truest and best things in the world have ever been the favourite targets of the devil and his archers.

III. A VITAL QUESTION. With the answer Christianity stands or falls. This the apostle willingly admits. Note what amongst other things is involved in the denial of the resurrection of Christ.

1. The falsity of the witnesses.

2. All preaching of the gospel is vain. Instead of the proclamation of the truth, it becomes the dissemination of a lie. It is empty, unreal, has no basis. The gospel so rests upon Christ's resurrection that, when one succumbs, the other must share the same fate.

3. Faith is vain. It must be useless to trust to one whose word has already failed. To build our hopes upon one whose most solemn assertion has fallen to the ground would be nothing but sheer madness. The "Lord Jesus Christ," indeed, disappears, and we have left, as the object of our faith, only one like to ourselves.

4. Living believers are unsaved. Christ, we read, "was raised for our justification" (Romans 4:25); but if he did not rise, we are not justified. In penalty and power sin still attaches itself to us. And yet we feel that the burden has gone and that the power is broken! How can these things be?