Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand;

Now I make known unto you brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand,

But I make known to you, brethren, the glad tidings which I announced to you, which also ye received, in which also ye stand,

And I make known to you, brethren, the good news that I proclaimed to you, which also ye did receive, in which also ye have stood,

But let me recall to you, brethren, the Good News which I brought you, which you accepted, and on which you are standing,

Now I am going to make clear to you, my brothers, what the good news was which I gave to you, and which you took, and on which your faith is based,

Next, friends, I would like to remind you of the good news which I told you, and which you received – the good news on which you have taken your stand,

Now I make known to you. He now enters on another subject -- the resurrection -- the belief of which among the Corinthians had been shaken by some wicked persons. It is uncertain, however, whether they doubted merely as to the ultimate resurrection of the body, or as to the immortality of the soul also. It is abundantly well known, that there were a variety of errors as to this point. Some philosophers contended that souls are immortal. As to the resurrection of the body, it never entered into the mind of any one of them. The Sadducees, however, had grosser views; for they thought of nothing but the present life; nay more, they thought that the soul of man was a breath of wind without substance. It is not, therefore, altogether certain (as I have already said) whether the Corinthians had at this time gone to such a height of madness, as to cast off all expectation of a future life, or whether they merely denied the resurrection of the body; for the arguments which Paul makes use of seem to imply, that they were altogether bewitched with the mad dream of the Sadducees. For example, when he says, Of what advantage is it to be baptized for the dead? (1-Corinthians 15:29.) Were it not better to eat and to drink? (1-Corinthians 15:32.) Why are we in peril every hour? (1-Corinthians 15:30,) and the like, it might very readily be replied, in accordance with the views of the philosophers, "Because after death the soul survives the body." Hence some apply the whole of Paul's reasoning contained in this chapter to the immortality of the soul. For my part, while I leave undetermined what the error of the Corinthians was, yet I cannot bring myself to view Paul's words as referring to anything else than the resurrection of the body. Let it, therefore be regarded as a settled point, that it is of this exclusively that he treats in this chapter. And what if the impiety of Hymeneus and Philetus had extended thus far, [1] who said that the resurrection was already past, (2-Timothy 2:18,) and that there would be nothing more of it? Similar to these, there are at the present day some madmen, or rather devils, [2] who call themselves Libertines. [3] To me, however, the following conjecture appears more probable -- that they were carried away by some delusion, [4] which took away from them the hope of a future resurrection, just as those in the present day, by imagining an allegorical resurrection, [5] take away from us the true resurrection that is promised to us. However this may be, it is truly a dreadful case, and next to a prodigy, that those who had been instructed by so distinguished a master, should have been capable of falling so quickly [6] into errors of so gross a nature. But what is there that is surprising in this, when in the Israelitish Church the Sadducees had the audacity to declare openly that man differs nothing from a brute, in so far as concerns the essence of the soul, and has no enjoyment but what is common to him with the beasts? Let us observe, however, that blindness of this kind is a just judgment from God, so that those who do not rest satisfied with the truth of God, are tossed hither and thither by the delusions of Satan. It is asked, however, why it is that he has left off or deferred to the close of the Epistle, what should properly have had the precedence of everything else? Some reply, that this was done for the purpose of impressing it more deeply upon the memory. I am rather of opinion that Paul did not wish to introduce a subject of such importance, until he had asserted his authority, which had been considerably lessened among the Corinthians, and until he had, by repressing their pride, prepared them for listening to him with docility. I make known to you. To make known here does not mean to teach what was previously unknown to them, but to recall to their recollection what they had heard previously. "Call to your recollection, along with me, that gospel which you had learned, before you were led aside from the right course." He calls the doctrine of the resurrection the gospel, that they may not imagine that any one is at liberty to form any opinion that he chooses on this point, as on other questions, which bring with them no injury to salvation. When he adds, which I preached to you, he amplifies what he had said: "If you acknowledge me as an apostle, I have assuredly taught you so." There is another amplification in the words -- which also ye have received, for if they now allow themselves to be persuaded of the contrary, they will be chargeable with fickleness. A third amplification is to this effect, that they had hitherto continued in that belief with a firm and steady resolution, which is somewhat more than that they had once believed. But the most important thing of all is, that he declares that their salvation is involved in this, for it follows from this, that, if the resurrection is taken away, they have no religion left them, no assurance of faith, and in short, have no faith remaining. Others understand in another sense the word stand, as meaning that they are upheld; but the interpretation that I have given is a more correct one. [7]

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 estekate (which means ye have persevered, and do persevere,') there is an agonistic metaphor, (as in Ephesians 6:13,) or an architectural one, like hedraioi ginesthe, (be steadfast,) in 1-Corinthians 15:58." -- Ed.

Moreover - But (δὲ de). In addition to what I have said, or in that which I am now about to say, I make known the main and leading truth of the gospel. The particle δὲ de is "strictly adversative, but more frequently denotes transition and conversion, and serves to introduce something else, whether opposite to what precedes, or simply continuative or explanatory" - Robinson. Here it serves to introduce another topic that was not properly a continuation of what he had said, but which pertained to the same general subject, and which was deemed of great importance.
I declare unto you - (Γνωρίζω Gnōrizō). This word properly means to make known, to declare, to reveal Luke 2:15; Romans 9:22-23; then to tell, narrate, inform Ephesians 6:21; Colossians 4:7, Colossians 4:9; and also to put in mind of, to impress, to confirm; see the note at 1-Corinthians 12:3. Here it does not mean that he was communicating to them any new truth, but he wished to remind them of it; to state the arguments for it, and to impress it deeply on their memories. There is an abruptness in our translation which does not exist in the original. Bloomfield.
The gospel - See the note at Mark 1:1. The word here means the "glad announcement," or the "good news" about the coming of the Messiah, his life, and sufferings, and death, and especially his resurrection. The main subject to which Paul refers in this chapter is the resurrection, but he includes in the word gospel. Here, the doctrine that he died for sins, and was buried, as well as the doctrine of his resurrection; see 1-Corinthians 15:3-4.
Which I preached unto you - Paul founded the church at Corinth; Acts 18:1 ff. It was proper that he should remind them of what he had taught them at first; of the great elementary truths on which the church had been established, but from which their minds had been diverted by the other subjects that had been introduced as matters of debate and strife. It was fair to presume that they would regard with respect the doctrines which the founder of their church had first proclaimed, if they were reminded of them; and Paul, therefore, calls their attention to the great and vital truths by which they had been converted, and by which the church had thus far prospered. It is well, often, to remind Christians of the truths which were preached to them when they were converted, and which were instrumental in their conversion. When they have gone off from these doctrines, when they had given their minds to speculation and philosophy, it has a good effect to "remind" them that they were converted by the simple truths, that Christ died, and was buried, and rose again from the dead. The argument of Paul here is, that they owed all the piety and comfort which they had to these doctrines; and that, therefore, they should still adhere to them as the foundation of all their hopes.
Which also ye have received - Which you embraced; which you all admitted as true; which were the means of your conversion. I would remind you, that, however that truth may now be denied by you, it was once received by you, and you professed to believe in the fact that Christ rose from the dead, and that the saints would rise.
And wherein ye stand - By which your church was founded, and by which all your piety and hope has been produced, and which is at the foundation of all your religion. You were built up by this, and by this only can you stand as a Christian church. This doctrine was vital and fundamental. This demonstrates that the doctrines that Christ died "for sins," and rose from the dead, are fundamental truths of Christianity. They enter into its very nature; and without them there can be no true religion.

The Gospel which I preached unto you - This Gospel is contained in Christ dying for our sins, being buried, and rising again the third day. See the following verses.

Moreover, (1) brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye (a) stand;
(1) The sixth treatise of this epistle, concerning the resurrection: and he uses a transition, or passing over from one matter to another, showing first that he brings no new thing, to the end that the Corinthians might understand that they had begun to swerve from the right course. And next that he does not go about to entreat of a trifling matter, but of another chief point of the Gospel, which if it is taken away, their faith will necessarily come to nothing. And so at the length he begins this treatise at Christ's resurrection, which is the ground and foundation of ours, and confirms it first by the testimony of the scriptures and by the witness of the apostles, and of more than five hundred brethren, and last of all by his own.
(a) In the profession of which you still continue.

Moreover brethren, I declare unto you the Gospel,.... The apostle here passes on, and proceeds to a new subject, the doctrine of the resurrection of the dead, which some in this church denied; and which he undertakes to prove, establish, and defend; and in order to lead on to it, observes, that what he was about to declare, make known, or put them in mind of, was no other than the Gospel he had formerly preached to them, they had received, professed to stand in, and were saved by, unless their faith was in vain. The doctrine of the resurrection of the dead he calls "the Gospel", that being a most important doctrine, and a fundamental article of it. The resurrection of Christ from the dead made a considerable part in the ministry of the apostles, to the grief of the Sadducees among the Jews, to the scorn of the Gentile philosophers, and to the faith, hope, and comfort of Christians: this is the sum and substance of the word of faith, or doctrine of the Gospel, upon which the whole depends; see Romans 10:8 and the resurrection of the saints is connected with it, and assured by it. This indeed is the Gospel, good news, glad tidings that the bodies of the saints shall be raised again, and made like to the glorious body of Christ; and being reunited to their souls, shall live with him to all eternity; and were this out of the Gospel, it would not be Gospel, or good news; it would be an idle story, faith would be a vain thing, and hoping and believing Christians of all the most miserable. Moreover, says the apostle, the Gospel I declare, is
which I preached unto you; meaning, when he first came among them, and which had been so very useful to them for conversion and consolation; and therefore if he himself, or an angel from heaven, was to preach any other doctrine, it was to be rejected; and hence, much less should the false teachers be regarded: yea, adds he, it is the doctrine
which also you have received; when first enlightened and converted, with all gladness and joyfulness, with all readiness and cheerfulness, in the love of it, and by a full assent to it; and therefore having had such an experience of it, should not now depart from it: nay, he further says,
and wherein ye stand; as he hoped they did, at least it was what they ought to have done, and doubtless was the case of the majority of them, and whose example it became the rest to follow.

The word resurrection, usually points out our existence beyond the grave. Of the apostle's doctrine not a trace can be found in all the teaching of philosophers. The doctrine of Christ's death and resurrection, is the foundation of Christianity. Remove this, and all our hopes for eternity sink at once. And it is by holding this truth firm, that Christians stand in the day of trial, and are kept faithful to God. We believe in vain, unless we keep in the faith of the gospel. This truth is confirmed by Old Testament prophecies; and many saw Christ after he was risen. This apostle was highly favoured, but he always had a low opinion of himself, and expressed it. When sinners are, by Divine grace, turned into saints, God causes the remembrance of former sins to make them humble, diligent, and faithful. He ascribes to Divine grace all that was valuable in him. True believers, though not ignorant of what the Lord has done for, in, and by them, yet when they look at their whole conduct and their obligations, they are led to feel that none are so worthless as they are. All true Christians believe that Jesus Christ, and him crucified, and then risen from the dead, is the sun and substance of Christianity. All the apostles agreed in this testimony; by this faith they lived, and in this faith they died.

THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58)
Moreover--"Now" [ALFORD and ELLICOTT].
I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (1-Corinthians 15:34). Compare Galatians 1:11.
wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

I declare unto you the gospel which I preached unto you. He states the fundamentals of that gospel as the basis of the argument he is about to make. That gospel was common ground, for they received it and still professed it.
By which, also, ye are saved. Are in a saved state unless you have forgotten the gospel preached and departed from it; that is, unless their faith is vain, which he shows would be the case if there was no resurrection. Observe the tact with which he first presents facts conceded by all the disciples, and upon these builds an impregnable argument. He next states those facts.