Commentary on 1 Corinthians
Lecture 4. Proof of resurrection from the saints
15:29 Otherwise, what shall they do who are baptized for the dead, if the dead rise not again at all? Why are they then baptized for them? [n. 951]
15:30 Why also are we in danger every hour? [n. 955]
15:31 I die daily, by your glory, brethren, which I have in Christ Jesus our Lord. [n. 957]
15:32 If (according to man) I fought with beasts at Ephesus, what does it profit me, if the dead rise not again? Let us eat and drink, for tomorrow we shall die. [n. 959]
15:33 Do not be seduced: evil communications corrupt good manners. [n. 961]
15:34 Awake, you just, and sin not. For some have not the knowledge of God. I speak it to your shame. [n. 963]
951. Having shown the resurrection of the dead from the resurrection of Christ, the Apostle then shows the resurrection of the dead from the life of the saints. In regard to this he does two things:
first, he proves his proposition; second, he adds an admonition, at do not be seduced. He proves his proposition by leading to three incongruities: first, it is incongruous that men’s devotion to baptism be frustrated; second, that the laborers of the saints would be frustrated, at why also are we in danger; third, that there would be given the occasion to enjoy pleasure, at let us eat and drink. In regard to the first he does two things: first, he presents the first incongruity; second, he explains it, at if the dead rise not again at all.
952. First, therefore, he says: I have said that the dead rise, otherwise, namely, if there is not resurrection of the dead, as we preach, what shall they do who are baptized for the dead. This can be understood in two ways:
in one way so that by dead the works of sin are understood. They are dead, because they lack the life of grace and lead to death: the blood of Christ will purify your conscience from dead works (Heb 9:14). And according to this the words are plain. What shall they do who are baptized for the dead? i.e., for washing away their sins, if they are not to have the life of grace?
In another way, because some at that time wanted men to be baptized: first, in order that they might obtain for themselves the remission of sins; and they were baptized again for some dead relative, so that he too would be freed from sins after death. And according to this the text reads: what shall they do who are baptized for the dead, namely, their relatives, for whose salvation they were baptized, if there is no resurrection of the dead. But they can be commended in something, namely, in the fact that they seemed to have faith in the resurrection. But in something they can be reprehended, in the fact that they believed that one can be baptized for another.
953. But then there is a question: if one’s prayers profit another, why not his baptism?
To this there are two answers: one is that works performed by the living do profit the dead on account of the union of charity and faith. And therefore, they benefit only those who die with charity and faith. Hence, neither prayer nor the baptism of the living profit unbelievers; yet prayer can help those in purgatory.
Another answer and better is that good works help the dead not only in virtue of charity but also from the intention of the one who performs them. Just as if I should say the psalter for someone who is in purgatory and was bound to say it to satisfy for him, it will be profitable indeed as to satisfying only for the one for whom I say it.
It must be said according to this that baptism has no value from our intention but from the intention of Christ. But the intention of Christ is that baptism should benefit those who are baptized in the faith of Christ.
954. Then he explains that incongruity, saying: if the dead rise not again at all. And this explanation seems to agree more with the second explanation given above. As if to say: why are they baptized for them, i.e., for the dead, if they do not rise.
But if it is explained according to the first explanation, then it can be said: if the dead rise not again at all, why are they then baptized for them, i.e., for their sins, since they are not forgiven.
955. Why also are we in danger every hour? Here he presents the second incongruity. In regard to this he does two things: first, he mentions the incongruity in general; second, in special, at I die daily.
956. He says, therefore: not only are some baptized in vain for the remission of sins, but we also are afflicted in vain, if there is no resurrection of the dead. And this is what he says: why also are we, the holy apostles, in danger, i.e., endure dangers, every hour: in danger at sea, in danger from false brethren (2 Cor 11:26).
For it is clear that the saints expose themselves to tribulation and afflict themselves on account of the hope of eternal life, as it says in Romans: not only so, but we also rejoice in God through the Lord Jesus Christ (Rom 5:11). Hope does not confound (Rom 5:5). Therefore, if there is no resurrection of the dead, hope utterly vanishes. Therefore, they have afflicted themselves in vain, if there is no resurrection.
Nor is that conclusion hindered by saying that the separated soul will be rewarded, because, as has been proved above, it cannot be proved that the soul would be immortal.
957. Then when he says: daily I die for your glory, he enumerates the dangers in special: first, as to the person; second, as to the place, at if (according to man) I fought with beasts at Ephesus.
958. Therefore, he manifests the dangers as to his own person; hence he says: I die daily, i.e., I suffer not just any dangers, but even those of death, because I die daily, i.e., am in danger of death: for thy sake we are slain all day long (Ps 44:22). And the Apostle shows that this was said in the person of the apostles: always carrying in the body the death of Jesus (2 Cor 4:10).
By your glory, i.e., that I may acquire the glory I await from your conversion to the faith: you are my glory and my joy (2 Thess 2:20), which I have, i.e., hope to have, in Christ Jesus our Lord, i.e., through the charity of Christ.
Another text has, by your glory, and then by your glory is an oath. As if to say: by your glory which you await, which is God. As if to say: I swear by God, whom I have in hope in Christ Jesus, i.e., by his passion. From which it appears that even the Apostle swore, and that among those who are perfect, swearing is not a sin.
959. Then when he says, if (according to man), he specifies the dangers as to place.
Here it should be noted that this is read in Acts 19, which says that when St. Paul had converted many to the faith at Ephesus, some stirred up the people against him, so that he would not dare to go out into the theatre, and that he endured many dangers. Therefore, perhaps he mentions this, because he had suffered from a neighboring town.
He says, therefore: what do I gain, if (according to man), i.e., according to reason, from which man is man, by disputing about the resurrection, I conclude that man does not die as the beast. I fought with beasts at Ephesus, with men living in a beastly manner at Ephesus.
Or if I fought with beasts at Ephesus, and I say this not from divine revelation but according to man, i.e., from human instinct, if I have endured such perils.
960. Then when he says, let us eat and drink, he presents the third incongruity, which is: if there is no resurrection of the dead, occasion would be given for enjoying pleasures. As if to say: if there is not another life, we are foolish, if we afflict ourselves, but let us eat and drink, i.e., use the delights and enjoy the pleasures: no one has been known to return from Hades (Wis 2:1); come, let us enjoy the good things that exist (Wis 2:6). For tomorrow, i.e., soon, we shall die; for we shall totally fail, if the dead do not rise.
961. Then when he says: do not be seduced, he concludes to a warning from the preceding: first, as to the sick; second, as to the perfect and just, at awake, you just.
962. In regard to the first he does two things: first, he makes them attentive, saying: do not be seduced. As if to say: it has been stated that if there is no resurrection of the dead, it would be foolish not to use lascivious and voluptuous things. Therefore, lest you be tempted to lascivious things, do not be deceived by those who deny the resurrection. Let no one disqualify you (Col 2:18).
Second, he assigns the reason for their attention, saying: evil communications corrupt good manners. As if to say: do not be deceived, because evil communications of those who deny the resurrection corrupt good manners: their talk will eat its way like gangrene (2 Tim 2:17).
Jerome says that was taken from the statements of the gentiles and is a verse of a certain Menandrus. And from this he says we have an argument that it is lawful sometimes in Sacred Scripture to use the authorities of gentiles.
963. Then when he says: awake, you just, and sin not, he presents an admonition as to the perfect. For someone could say that from their conversations the weak should take care, because they are easily deceived; but the perfect cannot be so deceived. But the Apostle wishes that even the perfect be cautious.
Hence he does two things in this regard. First, he makes them attentive, saying: awake, you just, i.e., you who are regarded as just, awake, i.e., be careful: watch, therefore, for you do not know on what day your Lord will come (Matt 24:42); blessed is he who is awake keeping his garments (Rev 16:15).
Second, he assigns the reason, saying: sin not, and this twofold, one of which is on account of themselves. For no one is so perfect that he does not need to be wary of sin. But inertia and inactivity frequently lead to sin; hence, lest they sin, he induces them to be vigilant. Therefore, he says: sin not: remember the Lord our God all your days, and refuse to sin (Tob 4:5).
He presents another reason for the benefit of others, because they are not solicitous only for themselves but also for others, lest they be deceived. And this is what he says: for some have not the knowledge of God, i.e., do not have a correct faith: being ignorant of the righteousness of God, they did not submit to God’s righteousness (Rom 10:3).
And this I speak it to your shame, that you should be careful. Or to your shame, because it is shameful to you who are regarded wise and instructed in the faith, that some among you are ignorant of God, i.e., do not have the correct faith.