Footnotes

1. “Iusques a Corinthe;” — *“*As far as Corinth.” ↩

2. “Possedez d’autres diables;” — “Possessed by other devils.” ↩

3. “The Libertines of Geneva were rather a cabal of rakes than a set of fanatics; for they made no pretense to any religious system, but only pleaded for the liberty of leading voluptuous and immoral lives. This cabal was composed of a certain number of licentious citizens, who could not bear the severe discipline of Calvin, who punished with rigour, not only dissolute manners, but Also whatever carried the aspect of irreligion and impiety.” — Paterson’s History of the Church, volume 2. — Ed. ↩

4. “Par quelque opinion fantastique;” — “By some fantastic notion.” ↩

5. “Vne ie ne scay quelle resurrection allegorique;” — “An allegorical resurrection, I know not of what sort.” ↩

6. “Si soudainement seduits;” — “So suddenly seduced.” ↩

7. It is remarked by Bloomfield, that “in ἐστήκατε (which means ‘ye have persevered, and do persevere,’) there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like ἑδραῖοι γίνεσθε, (be steadfast,) in 1 Corinthians 15:58.” — Ed. ↩

8. “Our version does not express intelligibly the sense of ἐκτὸς εἰ μὴ εἰκὢ ἐπιστεύσατε by rendering it so literally — unless ye have believed in vain. To believe in vain, according to the use of ancient languages, is to believe without just reason and authority, giving credit to idle reports as true and authentic. Thus Plutarch, speaking of some story which passed current, says, τοῦτο ἡμεῖς ἐ᾿ἴπομεν ἐν τί τῶν εἰκὢ πεπιστεύμενων — “this I said was one of those tales which are believed without any good authority.” (Sympos. lib. 1, quaest. 6.) The Latins used credere frustra — to believe in vain, or temere — (rashly.) Kypke takes notice that ἐκτὸς εἰ μὴ, for except or unless, which has long been a suspected phrase, is used more than ten times by Lucian. It is also used by Plutarch in the Life of Demosthenes, volume 4.” — Alexander’s Paraphrase on 1 Corinthians 15. (London, 1766,) — Ed. ↩

9. “Ce principal poinct de la foy*;*” — “This main article of faith.” ↩

10. “Que le Seigneur mesme luy auoit enseignee et commandee;” — “What the Lord himself had taught and commanded him.’: ↩

11. “Le mot de receuoir*;*” — “The word receive.” ↩

12. The Reader will find our Author making use of the same proverbial expression when commenting on 1 Corinthians 4:1, and 1 Corinthians 11:23. See volume 1, pages 150, 373. — Ed. ↩

13. “Il n’y en a point de plus expres, et ou il en soit traitte plus apertement;” — “There are none of them that are more explicit, or where it is treated of more plainly” ↩

14. Granville Penn supposes that the common reading εἶτα τοῖς δώδεκα then to the twelve, is a corruption for εἶτα τοῖς δε δεκα — and then to the ten, understanding the Apostle as meaning, that Christ appeared first to Cephas, and then to the other ten. Dr. Adam Clarke, after stating that “instead of δώδεκα*, twelve,* ἓνδεκα*, eleven* is the reading of D* E F G, Syriac in the margin, some of the Slavonic, Armenian, Vulgate, Itala, and several of the Fathers,” and that “this reading is supported by Mark 16:14*,”* remarks: “Perhaps the term twelve is used here merely to point out the society of the Apostles. who, though at this time they were only eleven, were still called the twelve, because this was their original number, and a number which was afterwards filled up.” “The twelve was a name not of number, but of office. — McKnight. — Ed. ↩

15. “C’est a dire, les Cents;” — “That is to say, the Hundred.” ↩

16. The reader will find the same term referred to by Calvin when commenting on 1 Corinthians 10:8. (See Calvin on the Corinthians, vol. 1, p. 324, n. 3.) — Ed. ↩

17. “This peculiar use of ἐπάνω for πλωῖον, (which seems to have been popular or provincial, not being found in the Classical writers,) occurs also in Mark 14:5, but with a genitive. Perhaps, however, it has properly no regimen, but is used parenthetically, like the Latin plus trecentos*,* 300 and more.” — Bloomfield. The word ὠπάνω is used in a similar way in the Septuagint. Thus in Exodus 30:14 ἀπὸ εἰκοσαετοῦς και ἐπάνω — from twenty years old and above, and in Leviticus 27:7, ἀπὸ ἑξήκονταἐτῶν και ἐπάνω — from sixty years old and above. — Ed. ↩

18. Calvin’s view accords with that of Chrysostom, who says, ἦσαν γὰρ καὶ ἄλλοι ἀπόστολοι ὡς ὁι ἑιβδομήκοντα — “for there were also other Apostles, such as the seventy.” — Ed. ↩

19. “En sa vie et gloire immortelle;” — “In his life and immortal glory.” ↩

20. “Elle estoit suffisante et receuable;” — “It was sufficient and admissible.” ↩

21. In accordance with the view taken by Calvin, Bloomfield considers the original term. ἔκτρωμα to mean, a child born before the due time, (in which sense the term abortivus, is employed by Horace, Sat. 1:3.46,) the Apostle “calling himself so as being an Apostle not formed and matured by previous preparation and instruction.” Penn, after quoting the definition given by Eustathius of the term ἔκτρωμα — τὸ μήπω τετυπώμενον — an unformed foetus, remarks: “To all the other Apostles our Lord appeared after his resurrection, when they had attained their adult form in his ministry; but to St. Paul he appeared at the first moment of his spiritual conception, and before he was formed or moulded.” The same view, in substance, is given by McKnight. “Although he” (Paul) “calls himself an abortive Apostle, it was not on account of his being sensible of any imperfection in his commission, or of any weakness in his qualifications as an Apostle; for he affirms, 2 Corinthians 11:5, that he was in nothing behind the very greatest of the Apostles; but he called himself an abortive Apostle, because, as he tells us (1 Corinthians 15:9,) he had persecuted the Church of God, and because he was made an Apostle without that previous course of instruction and preparation, which the other Apostles enjoyed who had attended Jesus Christ during his ministry on earth; so that, in the proper sense of the word, he was ἔκτρωμα — born before he was brought to maturity. That want, however, was abundantly supplied by the many revelations which his master gave him after he made him an Apostle.” — Ed. ↩

22. “C’est a dire qui est nay apres la mort de son pete*;”* — *“*That is to say, one that is born after the death of his father.” ↩

23. “Estre estime moins que rien;” — “To be esteemed less than nothing.” ↩

24. “Par ma petite et basse condition;” — “By my little and low condition.” ↩

25. “Thrasones.” See Calvin on the Corinthians, vol. 1, p. 98, n. 1. ↩

26. “Dieu donnoit plus heureuse issue a ses labeurs, et les faisoit prou-fiter plus amplement;” — “God gave to his labors a more prosperous issue, and made them much more successful.” ↩

27. In the Alexandrine MS. the reading is: But not I, but the grace of God with me. — Corresponding to this is the rendering of Wiclif, (1380,) — But not I, but the grace of God with me. — Ed. ↩

28. See Institutes, volume 1. ↩

29. Heideggerus seems to have had Calvin’s exposition here in his view in the following observations on the expression made use of by the Apostle: “Non Gratia Dei meoum, uti vetus Itala vertit, quasi effectus inter Gra-tiam Dei, et Pauli arbitrium distribueretur; nihil enim habuit ipse, quod non acceperit; sed Οὐκ ἐγὼ δε, ἀλλἀ ἡ χάρις τοῦ Θεοῦ σὺν ἐμοί mecum, ut totum et in solidum omne gratiae soli acceptum feratur. Neque ita loquitur solius humilitatis et modestiae explieandae ergo, quanquam et hanc testari voluit; sed quia po-tens illa gratia demonstratio et testimonium irrefragabile erat resurrectionis Domini.” — “Not the grace of God with me, as the old Italic version renders it, as though the effect were divided between God’s grace and Paul’s free-will; for he has nothing that he has not received, but ἡ σὺν ἐμοί*, which with me*, that every thing may be wholly and entirely ascribed to grace alone. Nor does he speak thus, merely for the purpose of showing humility and modesty, though he had it also in view to testify this, but because that grace was a powerful demonstration and irrefragable testimony of our Lord’s resurrection.” — Heideggeri Labores Exegetici in Cor. (Tiguri. 1700). — Ed. ↩

30. “Perseuerance a enseigner ceste mesme chose;” — “Perseverance in teaching this same thing.” ↩

31. *“*La substance et le fondement de la nostre;” — “The substance and foundation of ours.” ↩

32. “Si ce fondement est oste, nostre resurrection ne pourra consister*;*” — “If this foundation is taken away, our resurrection cannot possibly stand.” ↩

33. Billroth, when quoting the above statement of Calvin, remarks, that “Calvin seems to have deceived himself with the double meaning of the words which he uses — ’nulla ejus resurrectio foret;’ — these may mean either ‘ejus resurrectio non est,’ or ‘ejus resurrectio non est vera resurrectio,’ his resurrection is no real ressurection, and indeed only the latter suits his view of Paul’s argument.” It is justly observed, however, by Dr. Alexander, in his translation of Billroth, that Calvin may be considered to have “used the word nulla here in the sense of our null, void, useless,” his assertion being to this effect — that “if we rise not, then Christ’s resurrection becomes null.” See Biblical Cabinet, volume 23 — Ed. ↩

34. “C’est a dire, sans la resurrection;” — “That is to say, apart from his resurrection.” ↩

35. “Et aussi il auoit desia parle du deshonneur qui en reuindroit aux hommes, c’est a dire aux Apostres et autres prescheurs;” — “And besides, he had spoken previously of the dishonor that resulted from it to men — that is to say, to the Apostles and other preachers.” ↩

36. “Comme subornez;” — “As it were hired.” ↩

37. In accordance with this Wiclif (1380) renders the words thus — “We haw seide witnessynge agens God.” — Ed. ↩

38. Raphelius adduces two instances of Ταῦτα μὲν δὴ κατα πάντων Περσῶν ἔχομεν λέγειν — being employed by classical writers in the sense of concerning. “And these are things that we may affirm concerning all the Persians.” — (Xen. Cyrop., Book 1 page 6, line 33.) ‘ ̔Ο κατα τῶν τεχνῶν καὶ ἐποστημε̑ν λέγειν εἰώθαμεν ταυτὸν καὶ κατα τὢς ἀρετὢς φατέον ἐστίν “What we are accustomed to say in reference to the arts and sciences, may also be said in reference to virtue.” — (Plutarch, chapter 4.) Bloomfield suggests that the Apostle probably employed κατα in the “very rare” sense of concerning, “as wishing to include the sense — to the prejudice of — which falsification would occasion, inasmuch as it would almost imply a want of power in God to raise the dead, for the Gentile philosophers denied it.” — Ed. ↩

39. See p. 19. ↩

40. “La profession de Chrestiente;” — “The profession of Christianity.” ↩

41. It is mentioned by Beza in his life of Calvin, that before leaving France in 1534, he “published his admirable treatise, entitled Psychopannychia, against the error of those who, reviving a doctrine which had been held in the earliest ages, taught that the soul, when separated from the body, falls asleep.” — Calvin’s Tracts, volume 1 page 26. — Ed. ↩

42. This statement as to the resurrection is strikingly in contrast with the celebrated sentiment of Horace. (Epist. 1:16, 79.) “Mors est ultima linea rerum;” — “Death is the ultimate limit of things.” Heathen philosophers denied the possibility of a resurrection. Thus Pliny, Hist. Nat. L. 2, c. 7, says — “Revocare defunctos ne Deus qidem potest;” — “To call back the dead is what God himself cannot do.” ↩

43. Pareus, in commenting on this passage, adverts in the following terms to the tenet above referred to — “Nequaquam vero hinc sequitur, quod Psychopannychitae finxerunt: animas post mortem dormire, aut in nihilum cum corporibus redigi. Perire enim dicuntur infideles quoad animas, non physice, quod corruptae intercant; sed theologice, quod viventes felicitatern coelestem non consequantur; sed in tartara ad paenas solae vel cum corporibus tandem detrudantur;” — “By no means, however, does it follow from this, according to the contrivance of the soul-sleepers, that souls sleep after death, or are reduced to nothing along with the body. For unbelievers are said to perish as to their souls, not physically, as though they corrupted, and died, but theologically, because, while living they do not attain heavenly felicity, but are at length thrust down to hell for punishment, alone, or along with the body.” — Ed. ↩

44. Described at great length by Virgil. (AEn. 6, 637-703.) — Ed. ↩

45. Calvin, in commenting on 1 Peter 4:17, when speaking of judgment beginning at the house of God, says: *“*Ideo dicit Paulus, (1 Corinthians 15:19,) Christianos sublata fide resurrectionis, omnium hominum miserrimos fore: et merito, quia dum alii absque metu sibi indulgent, assidue ingemiscunt fideles: dum aliorum peccata dissimulat Deus, et altos torpore sinit, suos sub cruets disciplina multo rigidins exercet;” — “Hence Paul says, and justly, (1 Corinthians 15:19,) that Christians, if the hope of a resurrection were taken away, would be of all men the most miserable, because, while others indulge themselves without fear, believers incessantly groan: while God seems to let the sins of others pass unnoticed, and allows others to be in a torpid state, he exercises his own people more strictly under the discipline of the cross.” — Ed. ↩

46. “Es voluptez et delices de ce monde;” — “With the pleasures and delights of this world.” ↩

47. “Although the resurrection of Christ, compared with first-fruits of any kind, has very good harmony with them, yet it more especially agrees with the offering of the sheaf, commonly called עומר, omer, not only as the thing itself, but also as to the circumstances of the time. For first there was the passover, and the day following was a sabbatic day, and on the day following that, the first-fruits were offered. So Christ, our passover, was crucified: the day following his crucifixion was the Sabbath, and the day following that, he, the first-fruits of them that slept, rose again, All who died before Christ, and were raised again to life, died afterwards; but Christ is the first-fruits of all who shall be raised from the dead to die no more.” — Lightfoot. — Ed. ↩

48. “The first-fruits were by the command of God presented to him at a stated season, not only as a token of the gratitude of the Israelites for his bounty, but as an earnest of the approaching harvest. In this sense he is called the first-fruits of the dead. He was the first in order of time, for although some were restored to life by the Prophets, and by himself during his personal ministry, none came out of their graves to return to them no more till after his resurrection; and as he was the first in respect of time, so he was the first in order of succession; all the saints following him as the harvest followed the presentation of the first-fruits of the temple. The interval is long, and the dreary sterility of the grave might justify the thought, that the seed committed to it has perished for ever. But our hope rests upon his power, which can make the wilderness blossom as the rose; and we wait till heavenly influences descend as the dew of herbs, when the barren soil shall display all the luxuriance of vegetation, and death itself shall teem with life.” — Dick’s Theology, volume 4 — Ed. ↩

49. “Le premier patron de la resurrection pour opposer a la mort d’ Adam;” — “The first pattern of the resurrection, in opposition to the death of Adam.” ↩

50. “Les premices de la resurrection;” — “The first-fruits of the resurrection.” ↩

51. “Quand il viendra en jugement;” — “When he will come to judgment.” ↩

52. “C’est a dire, de la resurrection;” — “That is to say, of the resurrection.” ↩

53. “It may not be improper to remark that there is an inaccuracy in our common version, which so vitiates its application that it does not seem to sustain the conclusion to which the Apostle had arrived. It was his purpose to establish the perfection of our Savior’s conquest, the advancement of his triumphs, and the prostration of all enemies whatever beneath his power. Now to say that ‘the last enemy that shall be destroyed is death,’ by no means affords a proof of this position. Though death might be destroyed, and be the last enemy that shall be destroyed, it would not thence appear but that other enemies might remain not destroyed. But the proper rendering is, ‘Death, the last enemy, should be destroyed.’” — R. Hall’s Works, (Loud. 1846,) volume 6. — Ed. ↩

54. “Ultimum vero seu novissimum hostem cur vocat? Chrysostomus putat, quia ultimo accessit. Primus fuit Satan, solicitaris hominem ad pecca-tum. Alter voluntas hominis, sponte se a Deo avertens. Tentius pecca-tum. Quartus denique mors, superveniens peccato. Sed baud dubie Apostolus novissimum vocat duratione, respectu aliorum externorum hos-tium Ecclesiae, quos Christus in fine abolebit omnes. Postremo et mor-tem corporalem pellet, suscitando omnes ex monte: ut hoc mortale induat immortalitatem;” — *“*But why does he call it (death), the latest or last enemy? Chrysostom thinks, because it came last. The first was Satan tempting man to sin. The second — man’s will, voluntarily turning aside from God. The third — sin. Then at length the fourth — death, following in the train of sin. There can be no doubt, however, that the Apostle calls it the last in respect of duration, in relation to the other external enemies of the Church, all of which Christ will in the end abolish. Last of all, he will drive away the death of the body, by raising up all from death, that this mortal may put on immortality.” Fareus in loc. — Ed. ↩

55. “Mais c’est sans danger de mort;” — “But it is without danger of death.” ↩

56. The reader will find the same difficulties solved by Calvin in his Commentary on the Psalms, vol. 1, pp. 106, 108. — Ed. ↩

57. “Mais que nous fichions les yeux de nostre entendement en luy seul;” — “But that we may fix the eyes of our understanding on him alone.” ↩

58. “The mediatorial kingdom of Christ will end when its design is accomplished; he will cease to exercise an authority which has no longer an object. When all the elect are converted by the truth, and, being collected into one body, are presented to the Father ‘a glorious Church, not having spot, or wrinkle, or any such thing;’ when idolatry, superstition, and heresy are overthrown, and all evil is expelled from the kingdom of God; when the plans and efforts of wicked spirits are defeated, and they are shut up in their prison, from which there is no escape; when death has yielded up his spoils, and laid his scepter at the feet of his Conqueror; when the grand assize has been held, his impartial sentence has pronounced the doom of the human race, and their everlasting abodes are allotted to the righteous and the ungodly, nothing will remain to be done by the power with which our Savior was invested at his ascension; and his work being finished, his commission will expire. On this subject we cannot speak with certainty, and are in great danger of error, because the event is future, and our information is imperfect. Here analogy fails, and the utmost caution is necessary in borrowing an illustration from human affairs; but without insinuating that the two cases are exactly similar, may we not say, that as a regent or vicegerent of a King to whom the royal authority has been intrusted for a time, resigns it at the close, and the sovereign himself resumes the reins of government; so our Redeemer, who now sways the scepter of the universe, will return his delegated power to him from whom he received it, and a new order of things will commence under which the dependence of men upon the Godhead will be immediate; and Father, Son, and Holy Ghost, one in essence, counsel, and operation, will reign for ever over the inhabitants of heaven. This is the probable meaning of the words, Then shall the Son himself be subject unto him that put all things under him.” — DickTheology, volume 3. — Ed. ↩

59. *“*Nous contemplerons nostre Dieu face a face, regnant en sa maieste;” — “We shall behold our God face to face, reigning in his majesty.” ↩

60. “Pour nous empescher de veoir de pres la maieste de Dieu;” — “To keep us back from a near view of the majesty of God.” ↩

61. “Ce sens contient doctrine saincte;” — “This view contains sacred doctrine.” ↩

62. “This,” it is stated by Barnes, “was the opinion of Grotius, Michaelis, Tertullian, and Ambrose.” — Ed. ↩

63. “De ce seul argument;” — “With this single argument.” ↩

64. “Mats ie ne voy rien qui me puisse amener a suyure ceste coniecture;” — “But I see nothing that could induce me to follow that conjecture.” ↩

65. “Ce sacrilege horrible;” — *“*This horrible sacrilege.” ↩

66. The form of expression referred to is made use of by Cicero. (Art. 8.1.) — Ed. ↩

67. “Proufite apres la mort, et non pas la vie durant;” — “Profits after death, and not during life.” ↩

68. “Estans encore sur la premiere instruction de la doctrine Chrestienne;” — “Being as yet in the first rudiments of Christian doctrine.” ↩

69. “Quelque maladie dangereuse;” — “Some dangerous malady.” ↩

70. Cornelius a Lapide, in his Commentary on the Canonical Epistles, (Paris, 1631,) adverts in the following terms to the custom referred to by Calvin: “Inter conversos olim multi erant qui Baptismum diu differebant, etiam usque ad mortem, adeoque aegri in lecto baptizabantur, ut per Baptismum expiati ab omni culpa et poena illico puri evolarent in coelum:” — “Among the converted there were anciently many who deferred baptism for a long time, even up to the time of their death, and were accordingly baptized when sick in bed, that cleared by baptism from all fault and punishment, they might fly up to heaven pure.” Milner, in his Church History, (volume 2,) when treating of Gregory Nazianzen, says, “In another discourse, he protests against the too common practice of delaying baptism, which, from the example of Constantine, had grown very fashionable, for reasons equally corrupt and superstitious. Men lived in sin as long as they thought they could safely, and deferred baptism till their near approach to death, under a groundless hope of washing away all their guilt at once.” See also Turretine’s Theology, (Geneva, 1690,) volume 3 — Ed. ↩

71. “Si celuy qui n’ estoit pas encore parfaitement instruit en la doctrine Chrestienne, et toutesfois auoit desia de vraye affection embrasse la foy;” — “If one, that had not as yet been fully instructed in Christian doctrine, but yet had already embraced the faith with true affection.” ↩

72. “Baptism,” says Dr. Dick, in his Lectures on Theology, (volume 4) “imports our interest in the resurrection of Christ and its consequences. It was called by the ancients ‘the earnest of good things to come,’ and ‘the type of the future resurrection.’ May not this be the meaning of that passage in the fifteenth chapter of the first Epistle to the Corinthians, concerning which there has been such a diversity of opinion? ‘Else what shall they do which are baptized for the dead, if the dead rise not? why are they then baptized for the dead?’ (1 Corinthians 15:29.) Some of the Fathers understood the expression, ὑπὲρ τῶν νεκρῶν, to mean to be baptized into the hope of the resurrection of the dead; or, what amounts to the same thing, to submit to baptism that they might fill up the places of those who had died, thus declaring their belief that they had not perished, but were alive in a better world, and their hope that, through Jesus Christ, to whom they dedicated themselves in baptism, they also should be raised again to enjoy the same glorious recompense. According to this view of the passage, a resurrection to life is one of the blessings signified and sealed by this institution. It assures us of a triumph over death and the grave, through the redeeming blood of Christ, with which we are sprinkled; and of admission into heaven, for which we are qualified by the washing of regeneration.” — Ed. ↩

73. “Quand quelques fois les mondaines s’exposent a la mort seulement pour acquerir vn bruit immortel;” — “When worldly persons in some cases expose themselves to death, merely to acquire an immortal fame.” ↩

74. The rendering in Wiclif (1380) is — for youre glorie. — Ed. ↩

75. The particle νὴ, made use of in solemn protestation. — Ed. ↩

76. “Veu qu’il parloit a bon escient, ayant luy-mesme les mains a la besongne, ainsi qu’ on dit;” — “Inasmuch as he spoke in good earnest, having himself his hands in the work, as they say.” ↩

77. “Quelque Philosophe qui triomphe de dire, estant loin de la prattique;” — “Some Philosopher, that talks loftily, while far from the scene of action.” ↩

78. “Lequel Quintilian allegue;” — “Which Quintilian quotes.” ↩

79. “Quid denique Demosthenes? non illud jusjurandum per caesos in Marathone ac Salamine propugnatores reipublicae, satis manifesto docet, praeceptorem ejus Platonem fuisse?” — “What in fine as to Demosthenes? Does not that celebrated oath by these defenders of the Republic who were slain at Marathon and Salamis, afford ample evidence, that Plato was his preceptor?” Quinctilian, (Edin. 1810,) volume 2. The celebrated oath of the Grecian orator referred to, was in these terms — νὴ τοὺς ἐν Μαράθωνι πεπτωκοτας “By those who fell at Marathon.” — Ed. ↩

80. “Et mesme comme il y auoit le ieu de l’escrime pour duire des gens h combatre les vns contre les nutres, pour donner passetemps au peuple, aussi il y auoit vn ieu auquel on faconnoit des gens a combatre contre les bestes es spectacles publiques;” — “Nay more, as there was a game of fencing for training persons for fighting with each other, to afford amusement to the people, so there was a game in which they made persons fight with wild beasts in the public shows.” ↩

81. “N’ estoit pas quitte, mais il luy faloit retourner au combat contre la seconde.” — “He was not let go, but had to return to fight with a second.” ↩

82. “Sometimes freemen, of desperate circumstances, sought a precarious subsistence by hazarding their lives in this profession; but it was chiefly exercised by slaves, and prisoners of war, whom their masters or conquerors devoted to it; or by condemned persons, to whom was thus afforded an uncertain prolongation of existence, dependent upon their own prowess, activity, or skill.” — Illustrated Commentary. — Ed. ↩

83. “What was called venatio,“ (hunting,) ”or the fighting of wild beasts with one another, or with men called bestiarii, (fighters with wild beasts,) who were either forced to this by way of punishment, as the primitive Christians often were; or fought voluntarily, either from a natural ferocity of disposition, or induced by hire, (auctoramento,) Cic. Tusc. Quaest. it. 17. Faro. 7:1., Off. it. 16., Vat. 17. An incredible number of animals of various kinds were brought from all quarters, for the entertainment of the people, and at an immense expense. Cic. Faro. 8:2, 4, 6. They were kept in inclosures, called vivaria*,* till the day of exhibition. Pompey in his second consulship exhibited at once 500 lions, who were all dispatched in five days; also 18 elephants. Dio. 39. 38. Plin. 8.7.“ Adam*’s Roman Antiquities,* (Edin. 1792,). — Ed. ↩

84. “Ie retourne maintenant a parler de Sainct Paul;” — “I now return to speak of St. Paul.” ↩

85. “Sainct Luc aux Actes;” — “St. Luke in the Acts.” ↩

86. “De ruine et perdition;” — “With ruin and perdition.” ↩

87. “Car quant a ce qui on trouue entre les histoires ancicnnes que quelqu’vn disoit aux soldats;” — “For as to its being recorded in ancient histories, that one said to his soldiers.” ↩

88. The allusion is to Leonidas, king of Sparta, when addressing 300 Spartans, at the Pass of Thermopyhe, who “by an act of intrepidity, rarely paralleled in history, set themselves to defend that Pass, in opposition to 20,000 Persian troops, and during the night spread dreadful havoc and consternation among the Persians, but the morning light at length discovering their small number, they were immediately surrounded and slaughtered.” — Robertson’s History of Greece, page 151. — Ed. ↩

89. The following instances may be quoted as a specimen: — “O beate Sesti! Vitae summa brevis nos vetat inchoare longam, Jam to premet nox, fabulaeque Manes Et domus exilis Plutonia: O happy Sestius! the brief span of human life forbids us to indulge a distant hope. Soon will night descend upon thee, and the fabulous Manes, and the shadowy mansion of Pluto.” — Hor. Carm. I. 4, 13-17. “Sapias, vina liques, et spatio brevi Spem longam reseces. Dum loquimur, fugerit invida Aetas. Carpe diem, quam minimum credula postero. Be wise; rack off your wines; and abridge your distant hopes in adaptation to the brevity of life. While we speak, envious age has been flying. Seize the present day, depending as little as possible on any future one.” — Hor. Carre. I. 11.6-8. ↩

90. “De douter et s’enquerir;” — “Of doubting and inquiring.” ↩

91. *“*Les bonnes moeurs;” — “Good manners.” ↩

92. “Menander was a celebrated comic poet of Athens, educated under Theophrastus. His writings were replete with elegance, refined wit, and judicious observations. Of one hundred and eight comedies which he wrote, nothing remains but a few fragments. He is said to have drowned himself’ in the fifty-second year of his age, B. C. 293, because the compositions of his rival Philemon obtained more applause than his own.” — Barnes. — Ed. ↩

93. “Pour nous seduire;” — “To draw us aside.” ↩

94. “De la simplicite de la foy;” — “From the simplicity of the faith.” ↩

95. “The connection is not that in which we should have expected such a maxim to be inserted. It is in the midst of a very affecting and instructive view of the resurrection of the dead and the life everlasting; but the occasion of it was this: the Corinthians had received, from the intrusion of false teachers, principles which militated against that great doctrine. They had been taught to explain it away, and to resolve it merely into a moral process which takes place in the present world; interpreting what is said of the resurrection of the dead in a mystical and figurative manner. The apostle insinuates, that it was by a mixture of the corrupt communications of these men with the Christian Church, and the intimate contact into which they had permitted themselves to come with them, that they had been led off from the fundamental doctrine of the gospel, and rejected a primary part of the apostolic testimony. ‘For if there be no resurrection of the dead, then,’ as he observed, ‘is Christ not risen, and if Christ be not risen, then is our preaching vain, and your faith is also vain; ye are yet in your sins.’ We see, that notwithstanding the apostle had planted pure Christianity among the Corinthians, and had confirmed it by the most extraordinary miracles and supernatural operations, yet such was the contagion of evil example and corrupt communication, that the members of the Corinthian Church, in a very short time, departed from the fundamental article of the truth as it is in Jesus Christ; and hence we may learn the importance, nay, the necessity, of being on our guard in this respect, and of avoiding such confidence in ourselves as might induce us to neglect the caution here so forcibly expressed — ’Be not deceived; evil communications corrupt good manners.’” — R. Hall’s Works, (Lond. 1846,) volume 6, pages 273, 274. — Ed. ↩

96. The original word ἐκνήψατε, properly signifies to awake sober out of a drunken sleepage It is used in this sense in stone instances in the Septuagint. Thus in Joel 1:5, Εκνηψατε οἱ μεθυντες Awake, ye drunkards. See also Genesis 9:24, and 1 Samuel 25:37. It is used in the same sense by classical writers. “‘Awake to righteousness and sin not, for some have not the knowledge of God. I speak this to your shame;’ that is, shake off the mental delusion and stupor in which the intoxication of error has involved you, that, with clear and exerted faculties, you may attend to the most important subject.” — Brown’s Expository Discourses on Peter, volume in. page 8. The expression ἐκνήψατε δικαίως*, (awake righteously,)* is rendered by Luther machet recht aui — “Wake right up.” It is, however, generally considered to be elliptical. Some supply ζησοτες — “Awake, that ye may live righteously. Others understand δικαίως, as equivalent to ὡς δικαίως δεῖ “as it is fit you should.” “Arrian and Menander,” says Parkhurst, “use δικαιως in this sense, as may be seen in Alberti on the text.” To the two authorities quoted by Alberti, Alexander in his Paraphrase on 1 Corinthians xv., adds one from Ocellus Lucanus — ̔Ο δε διαμαχομενος δικαιως, but the man who stands up for his own authority as he ought to do.” — Apud Gale, page 533, I. 20. Ed. 1688. — Ed. ↩

97. See Calvin on the Corinthians, vol. 1, p. 167. ↩

98. “Comme la plus grande absux, dite du monde;” — “As the greatest absurdity in the world.” ↩

99. See Calvin on the Corinthians, vol. 1, p. 281, n. 1. ↩

100. “Nearly allied to these are the examples of peculiar transformations undergone by various insects, and the state of rest and insensibility which precede those transformations; such as the chrysalis or aurelia state of butterflies, moths, and silkworms. The myrmeleon forniicaleo, of whose larva, and its extraordinary history, Reaumur and Roesel have given accurate descriptions, continues in its insensible or chrysalis state about four weeks. The libellula, or dragon-fly, continues still longer in its state of inaction. Naturalists tell us that the worm repairs to the margin of its pond, in quest of a convenient place of abode, during its insensible state. It attaches itself to a plant, or piece of dry wood, and the skin, which gradually becomes parched and brittle, at last splits opposite to the upper part of the thorax: through this aperture the insect, now become winged, quickly pushes its way, and being thus extricated front confinement, begins to expand its wings, to flutter, and, finally, to launch into the air with that gracefulness and ease which are peculiar to this majestic tribe. Now who that saw, for the first time, the little pendant coffin in which the insect lay entombed, and was ignorant of the transformation of which we are now speaking, would ever predict that, in a few weeks, perhaps in a few days or hours, it would become one of the most elegant and active of winged insects? And who that contemplates, with the mind of a philosopher, this current transformation, and knows that two years before the insect mounts into the air, even while it is living in water, it has the rudiments of wings, can deny that the body of a dead man may, at some future period, be again invested with vigor and activity, and soar to regions for which some latent organization may have peculiarly fitted it?” — Olythus Gregory’s Letters on the Evidences of the Christian Religion, page 225. — Ed. ↩

101. “Ceste dinersite de qualite se monstre;” — “This difference of quality shows itself.” ↩

102. “En l’application de ceste similitude;” — “In the application of this similitude.” ↩

103. “Comment different nos corps que nons auons maintenant de ceux que nons aurons apres;” — “In what respect our bodies, which we have now, will differ from those that we shall have afterwards.” ↩

104. “Qu’il n’ha maintenant;” — “Than it has now.” ↩

105. “Au propos precedent;” — “In the foregoing statement.” ↩

106. “It is generally agreed on by the best expositors, that ψυχικὸς here, as being opposed to πευματικὸς*, (spiritual,)* especially as the expression is used with a reference to the words of Moses respecting the body of Adam, ἐγένετο εἰς ψυχὴν ζῶσαν (became a living soul,) must signify animal, (literally that which draws in the breath of life, necessary to the existence of all animal bodies,) that which is endowed with faculties of sense, and has need of food, drink, and sleep for its support.” — Bloomfield. “Ψυχικὸν not φυσικὸν. (says Granville Penn,) and therefore not ‘naturale*’* but ‘animale*,’* as rendered in the Latin. Wiclif,” (he adds,) “strangely rendered, from the Vulg., ‘a beastli bodi,’ in correcting whom, our revisers would have done well to prefer ‘animal’ to ‘natural.’” — Ed. ↩

107. “Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au plus pres du Grec, Animal: c’est a dire, gouuerne et viuifie de l’ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est celuy qui est viuifie de l’Esprit;” — *“*But what we translate sensual, might be rendered, more closely to the Greek, animal: that is to say, governed and quickened by the soul. Mark then what is meant by the sensual body. The spiritual body is that which is quickened by the Spirit.” ↩

108. “Sera vne chose beaucoup plus excellente;” — “Will be a thing much more excellent.” ↩

109. “La substance du corps sera tousiours vne;” — *“*The substance of the body will always be the same.” ↩

110. “Animation, qui est nom descendant de ce mot Ame;” — “Animation, which is a name derived from this word Soul.” ↩

111. “Vne nouuelle imagination qu’il ait forgee;” — “A new fancy that he had contrived.” ↩

112. “Ceci n’est point trouue en lieu quelconque de l’Escriture;” — “This is not found in any passage of Scripture.” ↩

113. “As it is said, Adam was at first a living soul, (‘So God breathed into him the breath of life,’ — that pure, divine, and heavenly breath,) ‘and he became a living soul;’ so, then to have asked the question, ‘What is man?’ must have been to receive the answer, ‘He is a living soul: he is all soul, and that soul all life.’ But now is this living soul buried in flesh, a lost thing to all the true, and great, and noble ends and purposes of that life which was at first given it. It is true, indeed, that this is a thing much less than what is said of the second Adam, in 1 Corinthians 15:45. ‘The first man Adam was made a living soul; the second Adam was a quickening Spirit.’ This latter is a great deal more. A living soul signified him to live himself; but a quickening spirit signifies a power to make others live. That the first Adam could not do; the more excellent kind of life which he had (for there was a complication of lives in the first creation of this man) he could not lose: but he could not give. He could not lose it from himself; but he could never have given it, by any power or immediate efficiency of his own, to another. Here the second Adam — the constitution of the second Adam — was far above that of the first, in that he could quicken others — a quickening spirit, not only quickened passively, but quickened actively, such a spirit as could give spirit, and diffuse life.” — Howe’s Works, (Lond. 1834,) page 1209. — Ed. ↩

114. The views held by Apollinaris were as follows: “Christum corpus assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus consubstantiale fuisse deitati, nec ex substantia Martin efformatum;” — “That Christ assumed a body without a stud, because Deity was to him in place of a stud, and that body was co-essential with Deity, and was not formed from the substance of Mary.” — See Mastrieht’s Theology, (1698,) volume ii. page 975. “Apollinaris, or Apollinarius, taught that the Son of God assumed manhood *without a soul, (*ψυχης ανευ,) as Socrates relates; but afterwards, changing his mind, he said that he assumed a soul, but that it did not possess the intelligent or rational principle, (νουν δε ουκ εξεις αυτην) and that the λογος (word) was instead of that principle, (αντιςου)” — Dick’s Lectures on Theology volume iii. page 22. — Ed. ↩

115. “Le poure mal-heureux par sa transgression;” — “The poor miserable creature by his transgression.” ↩

116. “Adam done et Christ;” — “Adam and Christ, therefore.” ↩

117. “La vie sensuelle, ou animale, c’est a dire, que nous auons par le moyen de l’ame, precede;” — “The sensual or animal life, that is to say, what we have by means of the soul, comes first.” ↩

118. “Plus haute et excellente que la terre;” — “Higher and more excellent than the earth.” ↩

119. “La nature de l’antithese et comparison;” — “The nature of the contrast and comparison.” ↩

120. “La meschante imagination;” — *“*The wicked fancy.” ↩

121. “Afin que Fuse du terme commun;” — “To use the common phrase.” ↩

122. “Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. Et mesme aucuns liures Grecs le lisent ainsi;” — “Hence instead of We shall bear, some have rendered it, Let us bear. And even some Greek manuscripts read it thus.” ↩

123. The Alexandrine manuscript, with some others, reads φορέσωμεν, let us bear. The rendering of the Vulgate is portemus — (let us bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as follows: bere we also the ymage of the heuenli. — Ed. ↩

124. “Car nons ne faisons encore que commencer a porter l’image de Jesus Christ;” — “For as yet we do but begin to bear the image of Jesus Christ.” ↩

125. “Par maniere de passe-temps, et tout a leur aise;” — *“*By way of pastime, and quite at their ease.” ↩

126. This is the reading of the Vulgate. Wiclif (1380) translates the verse as follows: Lo, I seie to you pryuyte (secret) of holi things, and alle we schulen rise agen, but not alle we schulen be chaungid. — Ed. ↩

127. “Qui leur estoit plus probable;” — “Which appeared to them more probable.” ↩

128. “Il y auoit sur ceci vne question qu’on prouuolt faire;” — “There was a question as to this, which might be proposed.” ↩

129. It is stated by Semlr, that some in the times of Jerome preferred ῥοπὟ, but Jerome himself preferred ῥιπὟ is derived from ῥέπω, to tend or incline to. It means force or impetus. It is used by Thucydides (v. 103) to mean the preponderance of a scale. In connection with ὀφθαλμοῦ, (the eye,) it would probably mean, a cast or inclination of the eye. ̔ΡιπὟ, (the common reading,) is derived from ῥίπτω, to throw. ̔ριπὟ ὀφθαλμοῦ is explained by Nyssenus, (as stated by Parkhurst,) to mean — επιμύσις— the shutting or twinkling of the eyelids. ↩

130. “Pour ce que quand on se resueille, on cleigne ainsi des yeux;” — “Because, when persons awake, they twinkle in this way with their eyes.” ↩

131. “The trumpet shall sound, (1 Corinthians 15:52,) says the prophetic teacher. And how startling, how stupendous the summons! Nothing equal to it, nothing like it, was ever heard through all the regions of the universe, or all the revolutions of time. When conflicting armies have discharged the bellowing artillery of war, or when victorious armies have shouted for joy of the conquest, the seas and shores have rung, the mountains and plains have echoed. But the shout of the archangel, and the trump of God, will resound from pole to poles — will pierce the center and shake the pillars of heaven. Stronger — stronger still — it will penetrate even the deepest recesses of the tomb! It will pour its amazing thunder into all those abodes of silence. The dead, the very dead, shall hear.” — Hervey’s Theron and Aspasio, volume 2 page 66. — Ed. ↩

132. “Voyla donc ques les viuans et les morts;” — “Mark then how it will be as to the living and the dead.” ↩

133. “Non pus le dormir, c’est a dire la mort;” — “Not sleep, that is to say, death.” ↩

134. “La dissipation horrible;” — “The dreadful scattering.” ↩

135. “Vne declaration ou amplification;” — “A declaration or amplification.” ↩

136. “The words, as alleged by Paul,” (from Isaiah 25:8,) “are found in the version of Theodotion, with which the Targum and Syriac agree, in reading the verb as a passive, כלע in Piel, as here, commonly signifies to destroy, destroy utterly; in Kal, the more usual signification is that of swallowing, which most of the versions have unhappily adopted, לנצח the Greek translators render by; ἰσχύσας, εἰς τέλος, εἰς νῖκος; attaching to the term the idea of what is overpowering, durable, complete. The significations of the Hebrew root נצח, used only in Niphal and Piel, are — to shine, lead, lead on, be complete; in Chald. to surpass; excel, vanquish; hence the idea of victory, eternity, etc., attaching to נצח, and of completely, entirely, for ever, etc., to לנצח נצח. The words are therefore equivalent to ὁ θάνατος ὀυκ ἐσται ἐτι — (Death shall be no longer,) Revelation 21:4, where there seems to be an evident allusion to our text; and where the subject is, as here, not the millennial state of the Church, but the state of glory after the resurrection of the body. It will be then only, that a period shall be put to the reproachful persecutions of the righteous, which Isaiah likewise predicts.” — Henderson on Isaiah. — Ed. ↩

137. “Ie les eusse rachetez — ie les eusse deliurez;” — “I could have ransomed them — I could have rescued them.” ↩

138. “Lors vrayement et a bon escient il sauue les fideles;” — “He then truly and effectually saves believers.” ↩

139. “This victory will not be gradual only, but total and entire. Every thing of mortality, that was hanging about these glorious victors, shall be swallowed up in perfect and endless life. Death is unstung first — disarmed — and then easily overcome. Its sting is said to be sin — the deadliest thing in death. A plain farther proof, by the way, the Apostle intended death also in the moral sense. And the insulting inquiry, ‘where is it?’ implies ‘tis not any where to be found; and signifies a total abolition of it, and, by consequence, must infer that every thing of death besides must, as to them, for ever cease and be no more. Which also the phrase of swallowing up doth with great emphasis express.” — Howe’s Works, (Lond. 1834,) page 1035. — Ed. ↩

140. “En sorte que nons aurons plene et parfaite victoire a Pencontre d’elle;” — *“*So that we shall have a full and complete victory over it.” ↩

141. “Ou est ton plaid, c’est a dire, le proces que tu intentes contre nons, o mort?” — “O death, where is thy suit — that is to say, the process that thou carriest on against us?” ↩

142. “The passage (says Dr. Bloomfield) is from Hosea 13:14, and the Apostle’s words differ only by the transposition of νῖκος (victory) and κέντρον, (sting,) from the ancient versions; except that for νῖκος the Sept. has δίκν (law-suit.)” It is noticed, however, by Granville Penn, that “in the most ancient of all the existing MSS. (Vat. and Ephr.) there is no transposition of θανατος (death) and κεντρον, (sting;) and the Apostle’s sentence preserves the same order as in the Greek of Hosea; so that the transposition lies wholly at the door of those MSS. which are more recent than those ancient copies.” The Vat. version has νεικος; instead of νικος, but from the circumstance that in that version νεικος is used in the 54th verse manifestly instead of νικος*,* it abundantly appears that it is a mere difference of spelling. The words to which Calvin refers, as having been mistaken for each other from their near resemblance, are, δικη (law-suit) and νικος, (or νικη,) victory. — Ed. ↩

143. “Car en lieu du mot δίκη*,* qui signifie plaid ou proces, il a mis νῖκος*,* qui signifie victoire*;*” — “For in place of the word δίκη, which signifies an action or law-suit, they have used νῖκος, which signifies victory.” ↩

144. “Bonne et saincte;” — “Good and holy,” ↩

145. “D’autant que ceste esperance enest le fondement;” — “Inasmuch as that hope is the foundation of it.” ↩