Exegetical and Hermeneutical Commentary of 1 Corinthians 6:14
And God hath both raised up the Lord, and will also raise up us by his own power.
14. and will also raise up us ] Unlike the belly, whose functions shall cease, the body, through its Lord, is destined to an enduring life. We are taught in Rom 8:11, in ch. 15, and by that much neglected article in the Creed, “The Resurrection of the Body,” that Christ came to save, sanctify, and raise again, not our souls only, but our bodies.
by his own power ] Our version has rendered definite here what in the original is indefinite. It is impossible to say for certain whether the word “His” refers to the Father or to Christ; but the analogy of St Joh 5:21; Joh 5:25; Joh 5:28; Joh 11:25, and especially 2Co 4:14, would lead us to the conclusion that Christ is here meant. But see Eph 1:19-20. There seems to be a distinction implied in the Greek of this verse between the raising of Christ, who saw no corruption, and the raising us from our state of corruption and almost annihilation, through the power of Christ.
Fuente: The Cambridge Bible for Schools and Colleges
And God hath both raised up … – This is the second argument against indulgences in this sin. It is this. We are united to Christ. God has raised him from the dead, and made his body glorified. Our bodies will be like his (compare Phi 3:21); and since our body is to be raised up by the power of God; since it is to be perfectly pure and holy, and since this is to be done by his agency, it is wrong that it should be devoted to purposes of pollution and lust. It is unworthy:
(1) Of our connection with that pure Saviour who has been raised from the dead – the image of our resurrection from the death and defilements of sin (compare the notes at Rom 6:1-12); and,
(2) Unworthy of the hope that our bodies shall be raised up to perfect and immortal purity in the heavens. No argument could be stronger. A deep sense of our union with a pure and risen Saviour, and a lively hope of immortal purity, would do more than all other things to restrain from licentious indulgences.
Fuente: Albert Barnes’ Notes on the Bible
Verse 14. And God hath both raised up the Lord] He has raised up the human nature of Christ from the grave, as a pledge of our resurrection; and will also raise us up by his own power, that we may dwell with him in glory for ever.
Fuente: Adam Clarke’s Commentary and Critical Notes on the Bible
And God hath both raised up the Lord; the Lord Jesus Christ, as the first-fruits of those that sleep, from whose resurrection the apostle largely proveth our resurrection, 1Co 15:1-58.
And will also raise up us by his own power: God will raise up his saints by his own Almighty power.
Fuente: English Annotations on the Holy Bible by Matthew Poole
14. (Ro8:11).
raised uprather,”raised,” to distinguish it from “will raise upus”; the Greek of the latter being a compound, the formera simple verb. Believers shall be raised up out of the rest ofthe dead (see on Php 3:11); thefirst resurrection (Re 20:5).
usHere he speaks ofthe possibility of his being found in the grave when Christ comes;elsewhere, of his being possibly found alive (1Th4:17). In either event, the Lord’s coming rather than death isthe great object of the Christian’s expectation (Ro8:19).
Fuente: Jamieson, Fausset and Brown’s Commentary Critical and Explanatory on the Whole Bible
And God hath both raised up the Lord,…. God the Father has raised up from the dead the Lord Jesus Christ, though not exclusive of the Son, who was equally concerned in the resurrection of himself, whereby he demonstrated himself to be the Son of God, truly and properly God.
And will also raise up us by his own power; for the resurrection of the dead, whether of Christ, or of his people, is an act of power, of God’s own power, even of his almighty power, and is what the power of a mere creature could never effect. Now as Christ, the head, is raised, so shall all his members by the same power; their bodies will be raised powerful, glorious, incorruptible; and spiritual; an argument that they were never made for fornication, nor to be defiled with such uncleanness.
Fuente: John Gill’s Exposition of the Entire Bible
Will raise up us ( ). Future active indicative of though the MSS. vary greatly, some having the present and some even the aorist. But the resurrection of the body gives added weight to Paul’s argument about the dignity and destiny of the body (quanta dignitas, Bengel) which should not be prostituted to sensuality.
Fuente: Robertson’s Word Pictures in the New Testament
Will raise up us. The body being destined to share with the body of Christ in resurrection, and to be raised up incorruptible, is the subject of a higher adaptation, with which fornication is incompatible.
Fuente: Vincent’s Word Studies in the New Testament
1) And God hath both raised up the Lord. (ho de theos) moreover the trinitarian God – the elohim and elshaddi God of might or power (kai ton kurion egerein) raised up both the Lord or master, Act 2:32; (See Col 2:12; 1Th 1:10; 1Pe 1:21).
2) And will also raise up us. (kai hemas) also us (epsegerei) He will raise up. Rom 8:11; 1Co 15:52. The resurrection of all believers in Jesus Christ is a case established, a case made out. Eph 1:13; Eph 4:30-32.
3) By his own power. (dia tes dunomeos autou) through the power of Him. 1Co 15:20-22; Php_3:20-21; Job 19:25; 1Th 4:13-17. Bodies that are to be raised by our Lord should be kept from vanity and fornication of every worldly nature.
Fuente: Garner-Howes Baptist Commentary
14. And God hath also raised up the Lord He shows from Christ’s condition how unseemly fornication is for a Christian man; for Christ having been received into the heavenly glory, what has he in common with the pollutions of this world? Two things, however, are contained in these words. The first is, that it is unseemly and unlawful, that our body, which is consecrated to Christ, should be profaned by fornication, inasmuch as Christ himself has been raised up from the dead, that he might enter on the possession of the heavenly glory. The second is, that it is a base thing to prostitute our body (352) to earthly pollutions, while it is destined to be a partaker (353) along with Christ of a blessed immortality and of the heavenly glory. There is a similar statement in Col 3:1, If we have risen with Christ, etc., with this difference, that he speaks here of the last resurrection only, while in that passage he speaks of the first also, or in other words, of the grace of the Holy Spirit, by which we are fashioned again to a new life. As, however, the resurrection is a thing almost incredible (Act 26:8) to the human mind, when the Scripture makes mention of it, it reminds us of the power of God, with the view of confirming our faith in it. (Mat 22:29.)
(352) “ C’est vne meschancete d’abandonner nostre corps, et le prostituer;” — “It is wickedness to surrender our body, and prostitute it.”
(353) “ Estre vn tour participant;” — “To be one day a participant.”
Fuente: Calvin’s Complete Commentary
(14) Will also raise up us.This phrase is remarkable as one of the few which show that the Apostle, while he in common with the early Church expected the early advent of Christ, did not think that it would necessarily occur in his own lifetime. Here, as ever, the resurrection of the dead, when we shall receive our spiritual body instead of the natural body, is joined with the fact of the resurrection of Christ the firstfruits.
Fuente: Ellicott’s Commentary for English Readers (Old and New Testaments)
14. And In accordance with this correlation between our bodies and the Lord.
Raise up us So that while the correlation between the stomach and the food God will destroy at death, the correlation between our body and the Lord, God will renew in the resurrection.
Fuente: Whedon’s Commentary on the Old and New Testaments
1Co 6:14 . This is parallel in contents and form to the sentence, , in 1Co 6:13 : Now God has not only raised up the Lord, but will raise up us also by His power . The body, consequently, has a destiny which stretches on into the future eternal ; how wholly different therefore from the , that organ of temporal nourishment, which will cease to be!
. ] necessary assurance of what follows. See Rom 8:11 . Comp 1Co 15:20 ; Col 1:18 ; 2Co 4:11 ; 2Co 4:14 .
[978] ] The bodily change in the case of those still alive at the time of the Parousia (1Co 15:51 ; 2Co 5:2-4 ; 1Th 4:15 ff.) did not need to be specially mentioned, since Paul was not here to enter into detail upon the doctrine of the resurrection. Comp on Rom 8:11 . He therefore, in accordance with the . , designates here the consummation of all things only a potiori , namely, as a raising up , speaking at the same time in the person of Christians generally ( ), and leaving out of view in this general expression his own personal hope that he might survive to the Parousia.
The interchange of . and . (out of the grave, comp , Phi 3:11 ) is accidental, without any special design in opposition to Bengel and Osiander’s arbitrary opinion that the former word denoted the first-fruits , and the latter the “ massa dormientium.” [981]
] not , because uttered from the standpoint of the writer applies to God , not to Jesus (Theodoret); and . . should be referred not to both the clauses in the sentence (Billroth), but, as its position demands, to ; for to the ground of faith which the latter has in , Paul now adds its undoubted possibility (Mat 22:29 ), perhaps glancing purposely at the deniers of the resurrection, , Chrysostom.
[978] If were the true reading (but see the critical remarks), the tense employed would in that case bring before us as present what was certain in the future. If were correct, we should have to interpret this according to the idea of the resurrection of believers being implied in that of Christ, comp. Col 2:12 .
[981] Against this view may be urged the consideration, in itself decisive, that in the whole of chap. 15. is the term constantly used both of Christ’s resurrection and that of believers; whereas occurs in all the N. T. only here and Rom 9:17 (in the latter passage, however, not of the rising of the dead).
Fuente: Heinrich August Wilhelm Meyer’s New Testament Commentary
14 And God hath both raised up the Lord, and will also raise up us by his own power.
Ver. 14. And will also raise us up ] He will make our vile bodies to be like unto his glorious body, the standard. Shall we then defile them with the kitchen stuff of uncleanness?
Fuente: John Trapp’s Complete Commentary (Old and New Testaments)
14 .] So far from the case of the Lord and the body answering to the other, God raised up the Lord (Rom 8:11 , al. fr.), and will raise up us too by His power . I cannot adopt here the reading ( ), or the view, of Meyer. He holds, that all reference to the resurrection , as a thing future , is out of place: that the Apostle refers to the virtual and proleptic resurrection which has already taken place in the case of the believer, as Eph 2:6 ; Col 2:12 , and thinks that the reading has arisen from not seeing this. But how unnatural will the construction thus be , , . . ! I can conceive no account of such a sentence, except that some emphasis is meant to be laid on the distinction between and which idea (maintained by Bengel, al.) Meyer himself very properly repudiates: see below. The future corresponds to , and is used with , contrary to the usual practice of Paul, who expected to be alive at the , as the expression, in the first person, of the truth of the future resurrection, not destruction of the body. , viz. , Act 3:15 ; Rom 4:24 , and passim: , viz. . So that there is no real difference between the two words.
Fuente: Henry Alford’s Greek Testament
1Co 6:14 is parl [971] to 1Co 6:13 b (“God” the agent in both), as 1Co 6:13 c to 1Co 6:13 a : the previous contrasted the several natures of and ; this the opp [972] issues , and . is the determining factor of both contrasts. “God will abolish both the belly and its foods but God both raised up the Lord, and will raise up us also through His power.” P. substitutes “us,” in the antithesis, for “our bodies,” since the man , including his body (see 1Co 15:35 ; 1Co 15:49 ) is the subject of resurrection. The saying , of 1Co 15:23 , supplies the nexus between . and . ; cf. also 2Co 4:14 , Rom 8:11 ; Rom 14:9 , Col 3:1 , Phi 3:21 ; Joh 5:20-30 ; Joh 14:2 ff., etc. The prefix in – is local out of ( sc. the grave; cf. – , Phi 3:11 ); not de massa dormientium (Bg [973] ). The raising of Christ ( cf. Eph 1:19 ff.), then of Christians, from the dead is the supreme exhibition of God’s supernatural “power” (see Rom 4:17-24 , Mat 22:29 , Act 26:8 , etc.). Christ is raised as “Lord,” and will rule our life yon side of death more completely than on this (Act 2:36 , Col 1:18 , Phi 3:20 f.).
[971] parallel.
[972] opposite, opposition.
[973] Bengel’s Gnomon Novi Testamenti.
hath. Omit.
raised up. Greek. egeiro. App-178.
raise up. Greek. exegeiro. App-178. Compare Rom 9:17.
by = through. App-104. 1Co 6:1.
power. Greek. dunamis. App-172. Compare 1Co 15:43. 2Co 13:4. Eph 1:19, Eph 1:21.
14.] So far from the case of the Lord and the body answering to the other, God raised up the Lord (Rom 8:11, al. fr.), and will raise up us too by His power. I cannot adopt here the reading (), or the view, of Meyer. He holds, that all reference to the resurrection, as a thing future, is out of place: that the Apostle refers to the virtual and proleptic resurrection which has already taken place in the case of the believer, as Eph 2:6; Col 2:12,-and thinks that the reading has arisen from not seeing this. But how unnatural will the construction thus be- , , . . ! I can conceive no account of such a sentence, except that some emphasis is meant to be laid on the distinction between and which idea (maintained by Bengel, al.) Meyer himself very properly repudiates: see below. The future corresponds to , and is used with ,-contrary to the usual practice of Paul, who expected to be alive at the ,-as the expression, in the first person, of the truth of the future resurrection, not destruction of the body. , viz. , Act 3:15; Rom 4:24, and passim: , viz. . So that there is no real difference between the two words.
1Co 6:14. -, hath raised-and will raise) [Paul introduces here in the way of prelude those topics, which he was to discuss more fully and distinctly in ch. 15-V. g.] The simple verb is appropriately applied to [Christ] the first fruits, the compound, of rare occurrence, to the general mass of them that sleep. in composition often signifies consummation. The practical application from the resurrection of our flesh is, sin once committed in the flesh will never be undone.-, by) Paul would rather connect this with the mentioning of the resurrection, than with that of destruction.-, power) who then can doubt? God is omnipotent.
1Co 6:14
1Co 6:14
and God both raised the Lord, and will raise up us through his power.-The body, unlike the belly, has an eternity before it, and as evidence of this Paul says: And if Christ is in you, the body is dead because of sin; but the spirit is life because of righteousness. But if the Spirit of him that raised up Jesus from the dead dwelleth in you, he that raised up Christ Jesus from the dead shall give life also to your mortal bodies through his Spirit that dwelleth in you. (Rom 8:10-11). If the appetites, passions, and lusts are held in proper restraint and used as is good, then the Spirit of God will dwell in and be with us, and God, who raised Jesus, will by his Spirit raise us up to reign with him. [Will raise up us here stands in contrast with shall bring to nought in verse 13.]
God: 1Co 15:15-20, Act 2:24, Act 17:31, Rom 6:4-8, Rom 8:11, 2Co 4:14, Phi 3:10, Phi 3:11, 1Th 4:14
by: Joh 5:28, Joh 5:29, Joh 6:39, Joh 6:40, Joh 11:25, Joh 11:26, Eph 1:19, Eph 1:20, Phi 3:21
Reciprocal: 1Co 15:43 – in power Heb 13:20 – brought
1Co 6:14. The destruction of the body mentioned in the preceding verse, did not mean its annihilation, but that its temporal form requiring food would be discontinued. The human body is made in the image of God, and its importance in His estimation is great, so much so that it will be raised from the dead at the last day.
1Co 6:14. And God both raised the Lord, and will raise up[1] us through his powersee Rom 8:11. As the body of Christ was endued at His resurrection with imperishable properties, and stamped with a spiritual and celestial character, so will it be with all that are His (chap. 1Co 15:42-44).
[1] The addition of the word up in the second verb is designed to mark the difference between the compound form of the verb here used and the simple form in the first clause. The form would seem to be varied merely from varietys sake; but since (as Meyer observes) the simple form is invariably used in the fifteenth chapter, both of the resurrection of Christ and that of believersand there, indeed, no fewer than eighteen timeswhereas the compound form is used here only of the resurrection of believers, it is as well that the distinction should appear in the translation also. And as it was the resurrection of believers that was denied by some at Corinth, and that of Christ is brought in only to show what would follow if the views of this party were right, possibly the apostle intentionally departed from his usual style by employing the compound form as more emphatic for the resurrection of believer.
Here a second argument against fornication is taken from the body’s resurrection: Our bodies are to be raised, therefore not to be defiled; to be fashioned like unto Christ’s glorious body in heaven, therefore not to be defiled with lusts here on earth.
As if he had said, “Were your bodies to be finally lost in the dust, then were it no great matter how you used them, or abused them: but as God hath raised up Christ’s body, so he will raise up your body; and seeing your body is the garment which your soul is to wear to all eternity in heaven, keep it pure and undefiled here on earth.”
and God both raised the Lord, and will raise up us through his power.
14-17. Here the apostle runs on with his illustrative argument, showing the inconsistency of fornication, as the soul is wedded to Christ, her Divine Spouse, eternally absorbed from all other lovers.
Fuente: The Expositors Greek Testament by Robertson
Fuente: Companion Bible Notes, Appendices and Graphics
Fuente: The Greek Testament
Fuente: Gnomon of the New Testament
Fuente: Old and New Testaments Restoration Commentary
Fuente: The Treasury of Scripture Knowledge
Fuente: Combined Bible Commentary
Fuente: A Popular Commentary on the New Testament
Fuente: Expository Notes with Practical Observations on the New Testament
Fuente: McGarvey and Pendleton Commentaries (New Testament)
Fuente: William Godbey’s Commentary on the New Testament