Exegetical and Hermeneutical Commentary of 1 Corinthians 15:4
And that he was buried, and that he rose again the third day according to the Scriptures:
4. was buried, and that he rose again ] Literally, was buried and hath risen again, the aorist referring to the single act, the perfect to Christ’s continued life after his Resurrection.
Fuente: The Cambridge Bible for Schools and Colleges
And that he was buried – That is, evidently according to the Scriptures; see Isa 53:9.
And that he rose again the third day … – That is, that he should rise from the dead was foretold in the Scriptures. It is not of necessity implied that it was predicted that he should rise on the third day, but that he should rise from the dead. See the argument for this stated in the discourse of Peter, in Act 2:24-32. The particular passage which is there urged in proof of his resurrection is derived from Psa 16:1-11.
Fuente: Albert Barnes’ Notes on the Bible
Not the death only, but the burial of Christ, and his resurrection again from the dead, were (though more darkly) revealed in the Scriptures of the Old Testament. Jonah and Isaac were both of them types of this; David prophesied, that God would not leave his soul in hell, nor suffer his Holy One to see corruption, Psa 16:10; which Peter applieth to Christ, Act 2:31; so Act 13:35. So that the doctrine of the New Testament in these things agreeth with the doctrine of the Old; with this only difference, that the Old Testament contained the New Testament in a mystery, and the New Testament was the Old Testament more fully and plainly revealed.
Fuente: English Annotations on the Holy Bible by Matthew Poole
4. buried . . . rose againHisburial is more closely connected with His resurrection than Hisdeath. At the moment of His death, the power of His inextinguishablelife exerted itself (Mt 27:52).The grave was to Him not the destined receptacle of corruption, butan apartment fitted for entering into life (Ac2:26-28) [BENGEL].
rose againGreek,“hath risen”: the state thus begun, and its consequences,still continue.
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And that he was buried,…. That is, according to the Scriptures; for as he died and rose again according to the Scriptures, he was buried according to them; which speak of his being in hell, in “sheol”, in the grave, and of his making his grave with the wicked, and with the rich in his death, Ps 16:10 and which had their accomplishment through Joseph of Arimathea, a rich man, who begged the body of Jesus, wrapped in linen, and laid it in his own new tomb. And besides these Scripture prophecies of his burial, Jonah’s being three days and three nights in the whale’s belly was a type of it, and according to which our Lord himself foretold it, Mt 12:40. Now since this was prophesied of, and typified, and had its actual accomplishment, it was very proper for the apostle to take notice of it, both to confirm the certainty of Christ’s death, and the truth of his resurrection, which his death and burial are mentioned, in order to lead on to, and next follows:
and that he rose again the third day according to the Scriptures: that he should rise again from the dead was very plainly hinted or expressed in several prophecies which speak of the rising of his dead body, of its not being left in the grave so long as to see corruption; and which therefore could not be in it more than three days; and of his lifting up his head after he had drank of the brook by the way; of his ascension to heaven, and session at the right hand of God, which suppose his resurrection, Isa 26:19. And that he should rise again the third day, is not only suggested in Ho 6:2 but was prefigured by the deliverance of Isaac on the third day after Abraham had given him up for dead, from whence he received him, in a figure of Christ’s resurrection; and by Jonah’s deliverance out of the whale’s belly, after he had been in it three days. The Jews take a particular notice of the third day as remarkable for many things they observe e, as
“of the third day Abraham lift up his eyes, Ge 22:4 of the third day of the tribes, Ge 42:18 of the third day of the spies, Jos 2:16 of the third day of the giving of the law, Ex 19:16 of the third day of Jonah, Jon 1:17 of the third day of them that came out of the captivity, Ezr 8:15 of the third day of the resurrection of the dead, as it is written, Ho 6:2 “after two days will he revive us, in the third day he will raise us up, and we shall live in his sight”.”
From which passage, it is clear, that they under stood the prophecy in Hosea of the resurrection of the dead; and it is observable, that among the remarkable third days they take notice of, are the two instances of Isaac’s and Jonah’s deliverances, which were Scripture types of Christ’s resurrection. From which observations they establish this as a maxim f, that
“God does not leave the righteous in distress more than three days.”
That Christ did rise again from the dead, in pursuance of those prophecies and types, the apostle afterwards proves by an induction of particular instances of persons who were eyewitnesses of it.
e Bereshit Rabba, sect. 56. fol. 49. 3. f Mattanot Cehunah in ib.
Fuente: John Gill’s Exposition of the Entire Bible
And that he was buried ( ). Note repeated before each of the four verbs as a separate item. Second aorist passive indicative of , old verb, to bury. This item is an important detail as the Gospels show.
And that he hath been raised ( ). Perfect passive indicative, not like
rose of the King James’ Version. There is reason for this sudden change of tense. Paul wishes to emphasize the permanence of the resurrection of Jesus. He is still risen.
On the third day ( ). Locative case of time. Whether Paul had seen either of the Gospels we do not know, but this item is closely identified with the fact of Christ’s resurrection. We have it in Peter’s speech (Ac 10:40) and Jesus points it out as part of prophecy (Lu 24:46). The other expression occasionally found “after three days” (Mr 10:34) is merely free vernacular for the same idea and not even Mt 12:40 disturbs it. See on Lu 24:1 for record of the empty tomb on the first day of the week (the third day).
Fuente: Robertson’s Word Pictures in the New Testament
Rose [] . Rev., correctly, hath been raised. Died and was buried are in the aorist tense. The change to the perfect marks the abiding state which began with the resurrection. He hath been raised and still lives.
Fuente: Vincent’s Word Studies in the New Testament
1) “And that he was buried,” (kai hoti etaphe) “And that was entombed (buried).” He was sealed, planted, or buried in Joseph’s new tomb in the earth, on behalf of our sins, according to the scriptures. Mat 27:59-66; Rom 6:4-5.
2) “And that he rose again the third day” (kai hoti egegertai te hemera te trite) “And that We has been raised on the day, the third.” The resurrection of Jesus was held by Paul, as an attorney, to be “a case made out” or validated, according to the scriptures and testamentary evidence, Mat 12:40; Mat 28:6-7; Joh 2:19.
3) “According to the scriptures;” (kata tas graphos) “according to the writings (scriptures).” Paul’s hypothetical statement, “Ye are saved,” addressed to the Corinthians, couched in the phrase, “if ye keep or hold in memory,” what he had preached, rather than infer one could lose his salvation, affirmed he was not saved if he did not accept the whole of it! The whole of it included the resurrection, which some among them had questioned. He asserted they were saved, only if they held in memory or believed in a risen and living Christ, not merely a Christ who died and was buried.
Fuente: Garner-Howes Baptist Commentary
(4) And that he rose again.Better, and that He has been raised again. The burial of our Lord is dwelt upon and emphasised as the proof of the reality of His death. Similarly in the case of Lazarus, his entombment is brought out strongly as showing that it was from no trance, but from death that he arose. (See John 11)
According to the scriptures.The reiteration with each statement that it was according to the scriptures, i.e., according to the Old Testament scriptures, the Gospel narratives not yet being in existenceshows how strongly the Apostle dwelt on the unity of the facts of Christs life and the predictive utterances of the prophets. The death, burial, and resurrection of our Lord were all parts of that providential plan which the deep spiritual insight of Gods servants of old illumined by the Holy Spirit had enabled them to foresee. The resurrection was no subsequent invention to try and explain away or mitigate the terrible shock which Christs death had given to his followers. (See Psa. 2:7; Psa. 16:10; Isa. 53:9-10; Isa. 55:3; Hos. 6:2.)
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
4. Buried Entombed.
According to the Scriptures Christ’s resurrection was not an isolated event, like a resuscitation from catalepsy or drowning of some apparent corpse. See note on Act 17:31; Act 2:24. It is the crowning fact of a great organic system of facts, binding each other into one common solidity.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 15:4. And that he rose again the third day. It has been questioned, where the scriptures foretel that Christ should rise from the dead on the third day. Some think there is a parenthesis: so that the meaning will be, “He rose again according to the scriptures, and this on the third day.” Others refer to Psa 16:10 which says, He should not see corruption in the grave, as expressive of this, because bodies begin to putrify on the fourth day. Bishop Warburton refers this to the representative sacrifice of Isaac. Isaac, says he, was the representative of Christ dying for us; his carrying the wood represented Christ carrying his cross; his father’s bringing him safe from mount Moriah, after three days, during which the son was under condemnation of death, represented the time that Christ continued dead; and the father plainly received him under the character of Christ’s representative, as restored from the dead; for as his being brought to the mount, his being bound and laid on the altar, figured the sufferings and death of Christ, so his being taken from thence alive as properly figured Christ’s resurrection; nay, even the very time of his resurrection from the dead
Fuente: Commentary on the Holy Bible by Thomas Coke
4 And that he was buried, and that he rose again the third day according to the scriptures:
Ver. 4. According to the Scriptures ] Which both foreshowed and foreshadowed it in Adam’s waking, Isaac’s reviving, as it were from the dead, Joseph’s abasement and advancement, Samson’s breaking the bars and bearing away the gates of Gaza, David’s being drawn out of the deep, Daniel’s out of the den, Jeremiah’s out of the dungeon, Jonah’s out of the belly of hell, Mat 12:39 , &c.
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
4. ] the perfect marks the continuation of the state thus begun, or of its consequences: so Herod. vii. 8, , : see Khner, 441. 6.
Fuente: Henry Alford’s Greek Testament
Matthew – 1 Corinthians
THE POWER OF THE RESURRECTION
ON THE MOUNTAIN
Mat 28:16 – Mat 28:17
To infer an historian’s ignorance from his silence is a short and easy, but a rash, method. Matthew has nothing to say of our Lord’s appearances in Jerusalem, except in regard to that of the women in the early morning of Easter Day. But it does not follow that he was ignorant of these appearances. Imperfect knowledge may be the explanation; but the scope and design of his Gospel is much more likely to be so. It is emphatically the Gospel of the King of Israel, and it moves, with the exception of the story of the Passion, wholly within the limits of the Galilean ministry. What more probable than that the same motive which induced Jesus to select the mountain which He had appointed as the scene of this meeting should have induced the Evangelist to pass by all the other manifestations in order to fix upon this one? It was fitting that in Galilee, where He had walked in lowly gentleness, ‘kindly with His kind,’ He should assume His sovereign authority. It was fitting that in ‘Galilee of the Gentiles,’ that outlying and despised province, half heathen in the eyes of the narrow-minded Pharisaic Jerusalem, He should proclaim the widening of His kingdom from Israel to all nations.
If we had Matthew’s words only, we should suppose that none but the eleven were present on this occasion. But it is obviously the same incident to which Paul refers when he speaks of the appearance to ‘five hundred brethren at once.’ These were the Galilean disciples who had been faithful in the days of His lowliness, and were thus now assembled to hear His proclamation of exaltation. Apparently the meeting had been arranged beforehand. They came without Him to ‘the mountain where Jesus had appointed.’ Probably it was the same spot on which the so-called Sermon on the Mount, the first proclamation of the King, had been delivered, and it was naturally chosen to be the scene of a yet more exalted proclamation. A thousand tender memories and associations clustered round the spot. So we have to think of the five hundred gathered in eager expectancy; and we notice how unlike the manner of His coming is to that of the former manifestations. Then, suddenly, He became visibly present where a moment before He had been unseen. But now He gradually approaches, for the doubting and the worshipping took place ‘when they saw Him,’ and before ‘He came to them.’ I suppose we may conceive of Him as coming down the hill and drawing near to them, and then, when He stands above them, and yet close to them-else the five hundred could not have seen Him ‘at once’-doubts vanish; and they listen with silent awe and love. The words are majestic; all is regal. There is no veiled personality now, as there had been to Mary, and to the two on the road to Emmaus. There is no greeting now, as there had been in the upper chamber; no affording of a demonstration of the reality of His appearance, as there had been to Thomas and to the others. He stands amongst them as the King, and the music of His words, deep as the roll of thunder, and sweet as harpers harping with their harps, makes all comment or paraphrase sound thin and poor. But yet so many great and precious lessons are hived in the words that we must reverently ponder them. The material is so abundant that I can but touch it in the slightest possible fashion. This great utterance of our Lord’s falls into three parts: a great claim, a great commission, a great promise.
I. There is a Great Claim.
Notice, too, that there is implied a definite point of time at which this all-embracing authority was given. You will find in the Revised Version a small alteration in the reading, which makes a great difference in the sense. It reads, ‘All power has been given’; and that points, as I say, to a definite period. When was it given? Let another portion of Scripture answer the question-’Declared to be the Son of God with power, by the resurrection from the dead.’ Then to the Man Jesus was given authority over heaven and earth. All the early Christian documents concur in this view of the connection between the death and resurrection of Jesus Christ, and His investiture with this sovereign power. Hearken to Paul, ‘Became obedient unto death, even the death of the Cross; wherefore God also hath highly exalted Him, and given Him a name that is above every name.’ Hearken to Peter, ‘Who raised Him from the dead and gave Him glory.’ Hearken to the writer of the Epistle to the Hebrews, ‘We see Jesus crowned with glory and honour for the suffering of death.’ Hearken to John, ‘To Him that is the Faithful Witness, and the First-born from the dead, and the Prince of the kings of the earth.’ Look with his eyes to the vision of the ‘Lamb as it had been slain,’ enthroned in the midst of the throne, and say whether this unanimous consent of the earliest Christian teachers is explicable on any reasonable grounds, unless there had been underlying it just the words of our text, and the Master Himself had taught them that all power was given to Him in heaven and in earth. As it seems to me impossible to account for the existence of the Church if we deny the Resurrection, so it seems to me impossible to account for the faith of the earliest stratum of the Christian Church without the acceptance of some such declaration as this, as having come from the Lord Himself. And so the hands that were pierced with the nails wield the sceptre of the Universe, and on the brows that were wounded and bleeding with the crown of thorns are wreathed the many crowns of universal Kinghood.
But we have further to notice that in this investiture, with ‘all power in heaven and on earth,’ we have not merely the attestation of the perfection of His obedience, the completeness of His work, and the power of His sacrifice, but that we have also the elevation of Manhood to enthronement with Divinity. For the new thing that came to Jesus after His resurrection was that His humanity was taken into, and became participant of, ‘the glory which I had with Thee, before the world was.’ Then our nature, when perfect and sinless, is so cognate and kindred with the Divine that humanity is capable of being invested with, and bearing, that ‘exceeding and eternal weight of glory.’ In that elevation of the Man Christ Jesus, we may read a prophecy, that shall not be unfulfilled, of the destiny of all those who conform to Him through faith, love, and obedience, finally to sit down with Him on His throne, even as He is set down with the Father on His throne.
Ah! brethren, Christianity has dark and low views of human nature, and men say they are too low and too dark. It is ‘Nature’s sternest painter,’ and, therefore, ‘its best.’ But if on its palette the blacks are blacker than anywhere else, its range of colour is greater, and its white is more lustrous. No system thinks so condemnatorily of human nature as it is; none thinks so glowingly of human nature as it may become. There are bass notes far down beyond the limits of the scale to which ears dulled by the world and sin and sorrow are sensitive; and there are clear, high tones, thrilling and shrilling far above the range of perception of such ears. The man that is in the lowest depths may rise with Jesus to the highest, but it must be by the same road by which the Master went. ‘If we suffer with Him, we shall also reign with Him,’ and only ‘if.’ There is no other path to the Throne but the Cross. Via crucis, via lucis-the way of the Cross is the way of light. It is to those who have accepted their Gethsemanes and their Calvarys that He appoints a kingdom, as His Father has appointed unto Him.
So much, then, for the first point here in these words; turn now to the second.
II. The Great Commission.
In that work He needs His servants. The gift of God notwithstanding, the power of His Cross notwithstanding, the perfection and completeness of His great reconciling and redeeming work notwithstanding, all these are vain unless we, His servants, will take them in our hands as our weapons, and go forth on the warfare to which He has summoned us. This is the command laid upon us all, ‘Make disciples of all nations.’ Only so will the reality correspond to the initial and all-embracing grant.
It would take us too far to deal at all adequately, or in anything but the most superficial fashion, with the remaining parts of this great commission. ‘Make disciples of all nations’-that is the first thing. Then comes the second step: ‘Baptizing them into the name of the Father, and of the Son, and of the Holy Ghost.’ Who are to be baptized? Now, notice, if I may venture upon being slightly technical for a moment, that the word ‘nations’ in the preceding clause is a neuter one, and that the word for ‘them’ in this clause is a masculine, which seems to me fairly to imply that the command ‘baptizing them’ does not refer to ‘all nations,’ but to the disciples latent among them, and to be drawn from them. Surely, surely the great claim of absolute and unbounded power has for its consequence something better than the lame and impotent conclusion of appointing an indiscriminate rite, as the means of making disciples! Surely that is not in accordance with the spirituality of the Christian faith!
‘Baptizing them into the Name’-the name is one, that of the Father, and the Son, and the Holy Spirit. Does that mean the name of God, and of a man, and of an influence, all jumbled up together in blasphemous and irrational union? Surely, if Father, Son, and Holy Spirit have one name, the name of Divinity, then it is but a step to say that three Persons are one God! But there is a great deal more here than a baptismal formula, for to be baptized into the Name is but the symbol of being plunged into communion with this one threefold God of our salvation. The ideal state of the Christian disciple is that he shall be as a vase dropped into the Atlantic, encompassed about with God, and filled with Him. We all ‘live, and move, and have our being’ in Him, but some of us have so wrapped ourselves, if I may venture to use such a figure, in waterproof covering, that, though we are floating in an ocean of Divinity, not a drop finds its way in. Cast the covering aside, and you will be saturated with God, and only in the measure in which you live and move and have your being in the Name are you disciples.
There is another step still. Making disciples and bringing into communion with the Godhead is not all that is to flow from, and correspond to, and realise in the individual, the absolute authority of Jesus Christ-’Teaching them to observe all things whatsoever I have commanded you.’ We hear a great deal in these days about the worthlessness of mere dogmatic Christianity. Jesus Christ anticipated all that talk, and guarded it from exaggeration. For what He tells us here that we are to train ourselves and others in, is not creed but conduct; not things to be believed or credenda but things to be done or agenda-’teaching them to observe all things whatsoever I have commanded you.’ A creed that is not wrought out in actions is empty; conduct that is not informed, penetrated, regulated by creed, is unworthy of a man, not to say of a Christian. What we are to know we are to know in order that we may do, and so inherit the benediction, which is never bestowed upon them that know, but upon them that, knowing these things, are blessed in, as well as for, the doing of them.
That training is to be continuous, educating to new views of duty; new applications of old truths, new sensitiveness of conscience, unveiling to us, ever as we climb, new heights to which we aspire. The Christian Church has not yet learnt-thank God it is learning, though by slow degrees-all the moral and practical implications and applications of ‘the truth as it is in Jesus.’ And so these are the three things by which the Church recognises and corresponds to the universal dominion of Christ, the making disciples universally; the bringing them into the communion of the Father, the Son, and the Holy Spirit; and the training of them to conduct ever approximating more and more to the Divine ideal of humanity in the glorified Christ.
And now I must gather just into a sentence or two what is to be said about the last point. There is-
III. The Great Promise.
But mark that the promise comes after a command, and is contingent, for all its blessedness and power, upon our obedience to the prescribed duty. That duty is primarily to make disciples of all nations, and the discharge of it is so closely connected with the realisation of the promise that a non-missionary Church never has much of Christ’s presence. But obedience to all the King’s commands is required if we stand before Him, and are to enjoy His smile. If you wish to keep Christ very near you, and to feel Him with you, the way to do so is no mere cultivation of religious emotion, or saturating your mind with religious books and thoughts, though these have their place; but on the dusty road of life doing His will and keeping His commandments. ‘If a man love Me he will keep My words, and My Father will love Him. We will come to Him, and make our abode with Him.’
Fuente: Expositions Of Holy Scripture by Alexander MacLaren
rose again = has been raised. App-178.
scriptures. Psa 16:10. Isa 53:9-11. Jon 1:17. Compare Mat 12:39. Luk 11:29.
Fuente: Companion Bible Notes, Appendices and Graphics
4. ] the perfect marks the continuation of the state thus begun, or of its consequences: so Herod. vii. 8, , : see Khner, 441. 6.
Fuente: The Greek Testament
1Co 15:4. , He was buried) Mat 12:40. [Here the burial of Christ is more closely connected with His resurrection, than with His death. Assuredly, about the very moment of His death, the power of His life incapable of dissolution exerted itself, 1Pe 3:18; Mat 27:52. The grave was to Christ the Lord not the destined receptacle of corruption, but an apartment fitted for entering into life, Act 2:26.-V. g.]-, was raised again [rose again]) This enlarging on the resurrection of Christ is the more suitable on this account, that the epistle was written about the time of the passover; ch. 1Co 5:7, note. We must urge the weight of the subject of the resurrection, inasmuch as it is one which is made light of in the present day under various pretexts.- , according to the Scriptures) which could not but be fulfilled.
Fuente: Gnomon of the New Testament
1Co 15:4
1Co 15:4
and that he was buried;-[The inclusion of this detail in so brief a statement of facts is remarkable. But the burial is carefully recorded in all four Gospels, and was evidently regarded of great importance. The importance here and there is that the burial was the evidence of a bodily resurrection.
The death of Jesus having been certified by the centurion (Mark 15; 44, 45), his body was committed to Joseph of Arimathea, who took it down from the cross, and laid it in a tomb that was hewn in stone (Luk 23:53), and rolled a great stone before the door of the tomb, and departed (Mat 27:60). Then the chief priests and the Pharisees came before Pilate, saying: Sir, we remember that that deceiver said while he was yet alive, After three days I rise again. Command therefore that the sepulchre be made sure until the third day, lest haply his disciples come and steal him away, and say unto the people, He is risen from the dead: and the last error will be worse than the first. Pilate said unto them, Ye have a guard: go, make it as sure as ye can. So they went, and made the sepulchre sure, sealing the stone, the guard being with them. (Mat 27:63-66).]
and that he hath been raised on the third day-[Since the death and burial of Christ are historic facts, the effect of the resurrection is abiding. It is not said that Christ arose, but that he was raised. His resurrection is the work of God (verse 15), the divine seal upon the work of Christ.] according to the scriptures;-These prophecies and their fulfillment are given to prove that the death and resurrection of Jesus were in accord with them. [The double appeal to Scripture in so brief a statement is deliberate and important; and the divine prediction of what would take place is appropriately placed before the apostolic testimony as to what did take place. The agreement of what did take place with what was foretold in Scripture is pointed out with special frequency in the New Testament. (Luk 22:37; Luk 24:25-27; Luk 24:44-46; Act 2:25-32; Act 3:24-26; Act 5:34-37; Act 17:3; Act 18:28; Act 26:22-23).]
Fuente: Old and New Testaments Restoration Commentary
that: Isa 53:9, Mat 27:57-60, Mar 15:43-46, Luk 23:50-53, Joh 19:38-42, Act 13:29, Rom 6:4, Col 2:12
he rose: 1Co 15:16-21, Mat 20:19, Mat 27:63, Mat 27:64, Mat 28:1-6, Mar 9:31, Mar 10:33, Mar 10:34, Mar 16:2-7, Luk 9:22, Luk 18:32, Luk 18:33, Luk 24:5-7, Joh 2:19-21, Joh 20:1-9, Act 1:3, Act 2:23, Act 2:24, Act 2:32, Act 13:30, Act 17:31, Heb 13:20
according: Psa 2:7, Psa 16:10, Psa 16:11, Isa 53:10-12, Hos 6:2, Jon 1:17, Mat 12:40, Luk 24:26, Luk 24:46, Act 2:25-33, Act 13:30-37, Act 26:22, Act 26:23, 1Pe 1:11
Reciprocal: Gen 22:4 – third Lev 7:17 – on the third Num 19:12 – third day Psa 40:7 – in the Mat 16:21 – began Mat 17:23 – the third Mat 28:7 – he goeth Mar 8:31 – and after Mar 14:28 – General Luk 22:22 – truly Luk 24:44 – that all Joh 19:42 – laid Joh 20:9 – that Act 3:18 – those Act 10:40 – General Act 17:18 – Jesus Act 18:28 – convinced Act 25:19 – which Rom 4:25 – Who was 1Co 5:7 – Christ 1Co 15:11 – General 1Co 15:12 – if 1Co 15:20 – now 1Th 1:10 – whom 2Ti 2:8 – raised 2Ti 3:15 – the holy
Fuente: The Treasury of Scripture Knowledge
1Co 15:4. The burial of Christ was not directly connected with our salvation, for had He not revived, whether in a grave or outside, no one would have been saved. But Jesus had predicted that he would spend three days and there nights in the heart of the earth, and his burial made that prediction true. Third day according to the scriptures. Psa 16:10 is quoted by Peter in Act 2:27 Act 2:31, and Paul quotes it in Act 13:35. This is the only passage in the Old Testament that directly predicts the resurrection of Christ, and yet it says nothing of the “third day,” although Paul so applies it. The conclusion is to be seen by considering Joh 11:39 which shows that by the fourth day a body would begin to “see corruption.” Jesus must not remain dead that long for his body was not to undergo that change. And yet it must remain the three days in order to fulfill the prediction in comparison with the three days and three nights that Jonah was in the body of a whale.
Fuente: Combined Bible Commentary
1Co 15:4. and that he was buriedand how buried? As the manner of the Jews is to bury (Joh 19:40). All the Evangelists record the burial so circumstantially as to shew that the object was to preclude possible doubt of the reality of the burial. The body being taken down from the cross, when the death had been certified by the centurion, and committed into the hands of two of his disciples, a profusion of rich aromatics was rubbed into the body, and all the orifices being closed, it was swathed from head to foot in fine linen, and then laid in a new tomb of Joseph of Arimathea, hewn out of a rock, a tomb wherein was never man before laid, and a great stone was rolled against the door of the sepulchre. The chief priests and Phariseesremembering His prediction that He would rise the third day, and fearing lest His disciples should come by night and steal Him away, and trump up a story that He was risen from the deadgot Pilates permission to place their own guard of Roman soldiers to watch the spot and see that all remained undisturbed until the third day. After this day, if He was found alive, since the reality of His death was beyond dispute, His actual resurrection could with no decency be questioned. So vividly did the apostles realize the importance of this fact being quite certain, that they glory in using the naked word death in His case, while the death of believers they hesitate not to call a sleep. And in one case the term is significantly changed, in passing from the death of the One to that of the others:If we believe that Jesus DIED and rose again, even so them also that are FALLEN ASLEEP, in Jesus will God bring with Him (1Th 4:14). Here also we have the naked termsHow that Christ died for our sins, . . . and that He was buried,
and that he hath been raised[1] on the third day according to the scriptures; and that he appeared to Cephas (on this name of the Apostle Peter, see on 1Co 1:12). To Luk 24:34 we are indebted for the thrilling information that the risen Lord specially manifested Himself to that one of all the eleven who when He was on trial for His life before the Sanhedrin had thrice disowned Him. What passed at that interview is notprobably could not have beendescribed. This, indeed, is one of those, not few, cases in which the silences of Scripture are as grand as its utterancesthen to the twelvethe original number being here retained, as a general and familiar designation (like the Decemviri and Duumviri in Latin), though as was well known, Judas by transgression fell.
[1] Note the perfect tense here, in place of the usual aoristdenoting His now abiding condition:Christ being raised from the dead, dieth no more; death no more hath dominion over Him(Rom 6:9).
then lie appeared to above five hundred brethren at once; of whom the greater part remain until now, but some are fallen asleep. An attempt has been made to find a contradiction here to Act 1:15, where they are said to be only a hundred and twenty. But that those assembled in the upper room were the whole surviving disciples of Christ there is no reason to believe. Whether the appearance here referred to in Galilee, or in the neighbourhood of Jerusalem, before the vast numbers then at Jerusalem to keep the Passover had dispersed, is uncertain. Anyhow, it is not at all probable that it was the occasion referred to in Mat 28:16. However the matter be, no sensible writer could have ventured on such a statementvirtually calling in some hundreds of living witnesses to attest the factif he had not been sure of his ground.
Fuente: A Popular Commentary on the New Testament
Vv. 4. It is asked why the burial of Jesus occupies a place among these few essential facts. It is certainly not with a view to the spiritual application which is made of it, Rom 6:4; for this belonged to a more advanced stage of teaching. Neither is it to establish the reality of the death, for interment does not exclude the possibility of a lethargy. But the fact of interment ever recalls that empty tomb on which, as has been said, the Church is founded, and which remains inexplicable by all who deny the bodily resurrection of Jesus. It is indeed what excludes both the supposition of hallucination on the part of the apostles and that of a purely spiritual reappearance of Jesus after His death. The dead body laid in the sepulchre disappeared. What became of it? No explanation other than the fact itself of the resurrection has ever been able to account for this mystery.
Passing from the facts of the death and burial to the resurrection, Paul discontinues the aorists (died, was buried) for the perfect (). For the risen Christ continues in life.
Does the regimen: according to the Scriptures, which is repeated here, apply only to the fact in general or specially to the detail: the third day? In the former case, we must think of Isaiah 53 and Psalms 16; in the latter, we must add to these passages the history of Jonah and Hos 6:2.
This date of the third day was not accidental; for, as Hofmann observes, it is precisely then that dissolution ordinarily begins to appear.
Fuente: Godet Commentary (Luke, John, Romans and 1 Corinthians)
and that he was buried [and this also was according to the Scriptures– Isa 53:9]; and that he hath been raised on the third day according to the scriptures [Psa 16:10; Isa 53:10; Hos 6:2; Jon 2:10 . Here the apostle reminds the Corinthians that the message which he delivered to them was one which he had received by divine revelation; that it consisted of three pre-eminent facts, namely, the death, burial and resurrection of the Lord; that of these facts the two which were hard to believe, i. e., the first and the last, were made more easy of belief by having been predicted in the Scriptures, the latter with minuteness, even as to the day. The apostle does not waste time proving the death; it was witnessed by thousands, it had never been denied by friend or enemy, and it was not now called in question by the Corinthians. The third item was the one called in question, and, having first proved it by a witness before the fact (the Scriptures), the apostle proceeds to refresh their minds as to how fully it had been proved by witnesses after the fact (viz.: the apostles and others), thus making them again aware that the resurrection was a literal, historical, objective fact. A fact so important and so difficult of belief demanded a host of witnesses, but Paul had them to produce; this thing was not done in a corner– Act 26:26];
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Burial emphasizes the finality of the Messiah’s death (cf. Act 2:29) and serves as evidence of the reality of His resurrection (cf. Act 13:29-30). He could not have truly arisen if He had not truly died.
The perfect tense and passive voice of the Greek verb translated "was raised" implies that since God raised Him He is still alive. The third day was Sunday. Friday, the day of the crucifixion, was the first day, and Saturday was the second. The phrase "according to the Scriptures" probably describes the Resurrection alone in view of the structure of the sentence in Greek (cf. Lev 23:10-14; Psa 16:10-11; Psa 17:15; Isa 53:10 b; Hos 6:2; Mat 12:38-41).
"Though the resurrection is part of the gospel message, it is not part of the saving work of Christ on the cross. The resurrection is stated as proof of the efficacy of Christ’s death. Having accomplished redemption by His death, Jesus Christ was ’raised because of our justification’ (Rom 4:25). The fact that Jesus Christ is alive is part of the Christian’s good news, but individuals are saved by His death, not by His resurrection." [Note: Thomas L. Constable, "The Gospel Message," in Walvoord: A Tribute, p. 203.]