But when this corruptible shall have put on incorruptibility, and this mortal shall have put on immortality, then shall come to pass the word written Death has been swallowed up in victory.
This verse names a moment. It is the point where an old prophecy finally comes true. Two questions follow. When is death swallowed up? And who is covered by the words "the perishable" and "the mortal"?
The word "then" fixes an event. Commentators say it is not the moment a Christian dies. It is the moment of resurrection and change at Christ's coming. They also stress that the verse says put on, not merely put off.
"For this perishable body must" — not merely put off corruption, but — "put on the imperishable, and this mortal body must" not merely shed this mortal life, as people say, but "put on immortality." So "when the perishable puts on the imperishable, and the mortal puts on immortality" — clearly the glorified state — "then shall come to pass the saying that is written: 'Death is swallowed up in victory.'" Death is not swallowed up in victory when a Christian dies and goes to be with Christ. It happens when He comes, when the dead are raised, and when the living are changed.
One writer separates what is better for us from what is victory for Him.
To depart and be with Him, with the soul apart from the body, is "far better" than the present life. Yet that is not His victory. For the body it is the last experience of what sin brought in. His victory comes "when the perishable puts on the imperishable, and the mortal puts on immortality" — then, and not before, "shall come to pass the saying that is written: 'Death is swallowed up in victory.'"
The two phrases are not repetition. Commentators read them as covering believers who have died and believers still alive when Christ comes.
Verse 53 insists that it is "this perishable body" that must "put on the imperishable"! That is, our present body is the one that must be brought into a changed condition. This no doubt refers first of all to those who have died, while "this mortal body" refers to those still living, though still subject to death. To put on immortality is to be clothed with what death cannot touch.
Why two words? Because a body can be in two states.
A living body is mortal, subject to death. A dead body is subject to corruption.
The saying Paul quotes comes from one place only. (Older translations of Isaiah 25:8 read "in victory"; the ESV has "He will swallow up death forever.")
Where is this saying written? In only one other place in Scripture. In Isaiah 25:8 you will find the passage that the apostle quotes: "He will swallow up death in victory."
In Isaiah the words stand beside Israel's deliverance. That setting fixes the timing.
The resurrection coincides with the deliverance of Israel, which itself will be "life from the dead" for the world (Rom. 11:15). So the first open stroke at death will be at this very time... It is when His reign over the earth is to begin, not when it ends.
Does death itself then stop existing? One writer answers with a picture.
The swallowing up of death in victory is not necessarily the destruction of death. Think of an enemy who has long been winning. He has laid his grim grip on the rightful subjects of some mighty prince. The prince's armies may swallow that enemy up in victory and set all his captives free — and yet the tyrant's life may be spared. He may even be spared to act as jailer to the prince's enemies. It is exactly so here. Death has held the bodies of God's beloved people in his grasp. At the coming of the Lord, the Prince of life, he will be forced to release every captive. Still death is not destroyed. For a thousand years longer it acts, so to speak, as the jailer of those unhappy ones who have lived and died in sin. They too will be raised in the resurrection of judgment, and then death itself will be destroyed.
The event is future, but the thanksgiving is not postponed.
Death itself, of course, is not yet swallowed up... But when "the mortal puts on immortality, then shall come to pass the saying that is written: 'Death is swallowed up in victory.'" Then Christ's place, beyond everything that could hinder us, will be ours, even as to our bodies. Yet before these things happen, we can already say: "Thanks be to God, who gives us the victory through our Lord Jesus Christ."
- Written — the words come from Isaiah 25:8, the only other place they appear. There they stand beside Israel's deliverance, at the start of Christ's reign.
- Then — the fulfilment waits for one moment. Not a believer's death, not the comfort of being with Christ, but resurrection and change at His coming.
- Put on — the body does not merely shed corruption. It puts on the imperishable, and death can never touch it again.
- Both — "this perishable body" covers those already in the grave, "this mortal body" those still living. Two conditions, one shared outcome.
- Not yet destroyed — Christ releases every captive, yet death survives as jailer until the end. Even now the thanks are ours through our Lord Jesus Christ.
Where, O death, [is] thy sting? where, O death, thy victory?
Paul has just described the moment when God raises or changes the bodies of believers. He then turns on death with two mocking questions borrowed from a prophet, and they raise two of our own: when is this shout raised, and what made death fearful in the first place?
The challenge is a quotation. Paul reaches back to a promise God made through Hosea and puts it in the mouth of the raised and changed saints.
Looking on to this great event, the believer can say, "O death, where is your victory? O death, where is your sting?" These are words used by the prophet Hosea, when he records the promise of the LORD: "I will ransom them from the power of Sheol. I will redeem them from death: Where, O death, are your plagues? where, O Sheol, is your destruction?" (Hosea 13:14).
That promise has a hard edge, and it concerns our bodies.
Scripture presents the redemption of our bodies as a freedom gained by avenging: "I will redeem them from death: O death, I will be your plagues" (Hosea 13:14). In 1 Corinthians 15:55 Paul alludes to that promise and applies it to the resurrection of the body. In that glad day God will deliver the bodies of all His saints from the grip of death, the last enemy.
Some translations read "grave" or "hades" here instead of "death." One writer explains why the wording can vary without changing the sense.
Whether the word is "death" or "hades," the question is the same. Death is the state of the body when it is separate from spirit and soul. Hades is the state of the spirit and soul when they are separate from the body. But sin is "the sting of death," the very poison that brought death. The death of Christ has fully atoned for sin, and that is the effective basis of complete victory over death.
Verse 56 answers the challenge by naming the poison. Sin is what made dying terrible. The law, though righteous, could not rescue the guilty; it only showed how strong sin is.
Sin gives death not only its occasion but its sting. The law, however righteous, could not deliver the guilty. In fact it proves the strength of sin, because it stirs up sin's rebellious will all the more against the commands of God. His grace, not the law, is the strength of holiness, as we learn from Romans 6:14. So the apostle breaks out in thanksgiving here, as he sees God giving us the victory completely and for ever, through our Lord Jesus Christ.
The sting was not simply removed. Someone absorbed it.
But God gives us the victory through our Lord Jesus Christ. He is the One who bore the sting when He was made sin on the cross. He "redeemed us from the curse of the law, being made a curse for us" (2 Corinthians 5:21; Galatians 3:13).
Commentators differ over how far this cry belongs to us now. Some point past our own death to Christ's triumph, which is what believers long for.
It is true that the Christian can say that everything is his, life or death. Still, death is not, and should not be, what he sets his heart on... It is happiness, no doubt, to be rid of this weight and burden, this body of sin and death. It is a far deeper happiness to be sure that we depart to be with Christ. But, led by the Spirit, we long for His triumph and His joy.
Others stress what faith can already say, because what made death deadly is gone.
In India there are many poisonous snakes. Snake charmers there can take out the stings. Then they let the ugly creatures crawl all over them, with no fear, because the poisonous sting is gone. The sting of death is sin, and the Saviour took it away — faith knows He has done it. So what fear can there be for a believer in Jesus?
Death still comes to believers, but it no longer reigns over them.
The final victory is over death, the last enemy. We used to call it the King of Terrors, but that name no longer fits for the children of God. Death has met its Master. It is a defeated king, without throne or crown. The keys of its stronghold are wrenched from its hands, its greatest power is annulled, and those who through fear of it lived all their lives in bondage are set free.
- Cause. Sin is the sting of death. The law gave sin its strength, condemning the guilty but never delivering them.
- Gift. Christ bore the sting Himself. He was made sin on the cross and made a curse, to redeem us from the curse of the law.
- Reach. The words come from Hosea's promise of ransom from death and Sheol. Paul applies them to the raising of the body — a freedom won back from an enemy.
- Result. Death is a dethroned king. Its keys are wrenched away, its power is annulled, and those once held by lifelong fear go free.
- Timing. The full shout belongs to the day of resurrection and change. Commentators differ on how far faith can raise it now, but all agree the sting is already gone.
Now the sting of death [is] sin, and the power of sin the law;
Paul has just announced the moment when victory swallows up death. Now he stops to explain what made death so terrible. Two things answer it: sin, and the law. Both need an answer before the challenge "O death, where is your sting?" can be more than empty words.
Death and sin stand in a two-way relationship. Death is what sin earns; sin is what makes death sharp.
If death is sin's wages, sin is also death's sting. Without sin, death would be nothing more than a healthy sleep — if we could connect it at all in our thoughts with God's blameless image. But in fact death has no name and no existence except as the effect of sin. It is called a sting because of the lasting poison in it. That poison works death in this life. It also prepares the unrepentant sinner for the judgment that comes after death.
Most people meet this sting as fear, not as theology. One writer asks where that fear comes from.
Unconverted people and even unsettled Christians are afraid to die. Now, why is this? One verse from the New Testament supplies the answer. "The sting of death is sin" (1 Cor. 15:56). Conscience accuses. People fear to die because they know they are sinners, and that God must punish sin. Their conscience tells them this, however dimly. The Bible says it clearly when they read it — which is why they seldom read it.
The ESV says "the power of sin is the law." Older translations say "the strength of sin is the law." Either way the claim surprises: how can God's holy command make sin stronger? One writer gives two reasons.
The law gave sin its strength in two ways. First, because there is in it no power of deliverance, only power of condemnation. So sin, according to the law, reigned and had to reign in death. But again, law gave sin its strength by the very fact that in prohibiting it, it stirred up the whole evil nature of man to resist. The man who does his own will refused the restraint that held him back. Under that treatment the evil became not only more obvious but more intensely evil — open rebellion against God his Maker. Law for us is past, and the reign of sin with it. At the time described here, sin will have passed away entirely.
An everyday illustration shows how a rule provokes, and names what only Christ gives.
To put someone under law is to bring in sin, because you cannot keep it, and so it is "the strength of sin"... Suppose I had a drawer in this table with something in it, and I said, "Nobody is to know what is there." Plenty of heads in this room would want to know what it was straight away. The law is "the strength of sin" because it binds the soul down to guilt. This is not a fault in the law. It is because of what my nature is: law does provoke. Law gives no life, no power, no object; it provokes the desire, is the occasion of sin, and fastens my guilt on me. Christ gives me an object, and life, and power, and delivers me from all that was against me.
The Corinthian church was not Jewish. So why bring the law into the argument at all?
The Corinthian believers were Gentiles, not Jews. They had therefore never personally been under law. But they needed, just as much as anyone else, to know the true nature of the law and its effects... to keep them from the trap Satan is always trying to set for people who are off guard, by undermining grace through a pretended zeal for holiness.
Because the law is holy, many assume it must also be the engine of a holy life. One writer points somewhere else for that power.
His grace, not the law, is the strength of holiness, as we learn from Romans 6:14. So the apostle here bursts into thanksgiving. He sees God giving us the victory fully and for ever, through our Lord Jesus Christ.
Verse 56 names two problems, and the very next verse names one Person who met both.
God gives us the victory through our Lord Jesus Christ. He is the One who bore the sting when He was made sin on the Cross. He also "redeemed us from the curse of the law by becoming a curse for us" (2 Cor. 5:21; Galatians 3:13). The blessedness of this truth filled the Apostle's soul, and he breaks out into praise to God.
- Sting. Death is sin's wage. Sin is death's sting — a lasting poison that reaches past the grave to the judgment beyond.
- Strength. The law adds strength to sin two ways: it can only condemn, never rescue, and its prohibition stirs the will to rebel.
- Conscience. That is why people fear dying. Conscience accuses, and law fastens the guilt down instead of lifting it.
- Substitute. Christ bore the sting when He was made sin. He took the curse of the law in our place. One cross answered both halves of the verse.
- Strength restored. Grace, not law, is the strength of holiness, so the taunt over death ends not in fear but in thanks.
but thanks to God, who gives us the victory by our Lord Jesus Christ.
Paul has just described the moment when God raises and changes the bodies of believers, and death is swallowed up. His answer to that scene is not analysis but thanksgiving — and one word carries it: God gives this victory.
Verse 56 explains why death is dreadful, and why the law offered no escape. One writer follows both, then names what does produce holiness:
It is sin which gives death not only its occasion but its sting; and the law, however righteous, could work no deliverance for the guilty. In effect the law proves to be the strength of sin, because it stirs up rebellious will even more against God's commands. His grace, not the law, is the strength of holiness, as we learn from Romans 6:14. That is why the apostle breaks out into thanksgiving here. He sees God giving us the victory fully and for ever, through our Lord Jesus Christ.
Verse 56 names two things: sin and the law. Christ Himself dealt with both, which is why the thanks runs "through our Lord Jesus Christ":
The apostle reminds us that "the sting of death is sin, and the power of sin is the law." But God gives us the victory through our Lord Jesus Christ. He bore the sting when He was made sin on the cross, and He "redeemed us from the curse of the law, becoming a curse for us" (2 Corinthians 5:21; Galatians 3:13). With the blessedness of this truth filling his soul, the apostle breaks out into praise to God.
God took no shortcut. He won this victory in the same arena where the human race lost:
The victory has been achieved by Man in the person of Jesus, just as the ruin came in by man in the person of Adam. God did not shift the contest onto entirely fresh ground, and He did not settle everything by one stroke of pure Deity. Instead — if one may put it that way — He met the foe on the old battleground the enemy first chose in the garden of Eden, and there reversed everything. Man comes out of the contest in resurrection, covered with glory and not the shame of defeat.
The victory is God's own, yet the verse calls it ours. The same writer notes the handover:
One thing more. Though the victory is God's victory, He gives it to us who believe, as it is written: "Thanks be to God, who gives us the victory through our Lord Jesus Christ."
Christ rose first, and that changes how we should now describe death:
The great king of terrors has had to yield to One greater than himself. Death has met its Master. It is now a crownless king, without a sceptre and without a throne. Now Christ is risen, and death is defeated. The power of the devil is annulled, the grave has been robbed of its victory, and Christ has become the Firstborn from the dead. His being the Firstborn means that others are to follow and share in His triumph.
The full public proof of this victory is still future, yet the verb in verse 57 is present tense. One writer holds both together:
Resurrection is the public declaration of victory over death and the grave. When the saints stand in their risen condition, the saying "Death is swallowed up in victory" will be fulfilled in triumph. For this we wait; but while we wait we are already rejoicing in it, for God "gives us the victory through our Lord Jesus Christ" (v. 57).
Another writer describes what that early rejoicing sounds like — praise that honours Christ before the day when His triumph is seen to be theirs as well:
Such is the present and eternal strain that they are taught to raise who sing with the spirit and with the understanding also. Knowing the truth as it is revealed to them in Jesus, they already celebrate the great triumph He has personally won, and whose honours He now wears in heaven, while waiting for the moment when His victory will openly become their own. They declare their own glory by praising Him.
Verse 57 does not end the chapter; verse 58 turns it into daily work:
What a deliverance! "Thanks be" indeed "to God, who gives us the victory through our Lord Jesus Christ!" Meanwhile, the result of thinking on this is to turn with energy to the work of the Lord that lies in our hands. Every shadow has been removed from our path. Only the sure reward for everything done for Him remains for us.
- Cause. Death stings because of sin. The law was righteous, but it rescued no one; it stirred up rebellion and made sin stronger.
- Cost. Christ bore the sting when He was made sin. He took the curse of the law. He answered both powers behind death.
- Gift. The victory is God's. A Man won it on the ground where man fell, and God hands it to those who believe.
- Now. The verb is present tense. The full display waits for resurrection, but believers rejoice now, and death is already a crownless king without a throne.
- Result. Thanks does not stop at feeling. The chapter sends the thankful back to the Lord's work, with every shadow gone from the path.
So then, my beloved brethren, be firm, immovable, abounding always in the work of the Lord, knowing that your toil is not in vain in [the] Lord.
Paul has just been unfolding the truth of resurrection, and he closes the chapter with a command about daily work. It joins two things that rarely sit together — standing firm and working hard — and rests both on one word: therefore.
The call to stand firm is not a call to defend personal opinions. One writer traces the word "therefore" back to what the chapter has just proved:
"Therefore, my beloved brothers, be steadfast, immovable." The "therefore" throws the soul back on the solid foundation laid earlier in the chapter. There Paul unfolds the greatest and most precious truth that can fill a Christian's heart. That truth lifts the soul above the dark, cold fog of the old creation and plants it on the solid rock of resurrection. On this rock He tells us to be steadfast and immovable. This is not stubborn attachment to our own ideas, or to a pet theory, or to one school of teaching. It is a firm grasp and faithful confession of the whole truth of God, and a risen Christ is its everlasting Centre.
This verse commands both standing still and moving forward. Each one guards against the failure of the other.
There are some who are so afraid of doing harm that they do nothing, and others who would rather do wrong than do nothing at all. The verse corrects both. It teaches us to stand like flint where truth is at stake. It also sends us out with a large heart, throwing all our energy into the work of the Lord.
Being unmovable in conviction does not make a person rigid in service. It produces the opposite:
The Christian who is most unmovable in faith and character will be the most mobile in service for the Lord's interests. He will not wander in the zig-zag way of a butterfly. He will move with the steady, purposeful line of a bee.
Paul writes this to people he had been correcting hard, and the name he calls them is striking.
He urges the believers at Corinth to "abound in the work of the Lord," because such labour can never be in vain in Him — never! He appeals to them as his beloved brothers... the very ones who had caused him such deep sorrow, and whom he had to rebuke and correct so unsparingly. He calls them his beloved brothers, hoping they will recover. Despite their past failures and sins, he urges them to give themselves to the only work of lasting value: "the work of the Lord."
One phrase both widens and limits what we take on.
The field of service is wide. Only one phrase limits it: "the work of the Lord." The Christian worker must not take on anything that will not fit under that holy and all-important heading. Before he starts any service he must ask one great practical question: "Is this really the work of the Lord?"
Paul's guarantee is not that our labour will look successful. One writer weighs man's verdict against God's:
For every believer who truly abounds in the work of the Lord, we often find half a dozen who abound in talk. They know how things ought to be done, but they do not do them. Yet we have the strongest reason for hard work in the Lord's interests. We know that "in the Lord your labor is not in vain." It may look useless to man and his little world. But in the Lord, and in the new order that resurrection has set up, it is not in vain.
The same certainty covers the smallest and most ordinary acts of service:
You visit a sick man. Before you go, get in touch with your Lord, then visit him, and simply be in His hand; say what He gives you to say and commit it to Him. Do you think the Lord will ever forget that visit?... Perhaps it all seemed to be in vain. But so far as your visit was in the Lord, you will see that visit again in glory... Not one word spoken in the Lord, not one thing done in the Lord, at home or abroad, will go without God's answer in resurrection.
The verse points forward to the moment when hidden labour is finally displayed.
No toil, no testing, no suffering gone through in faith for the Lord will be lost. God stores it all up. At the resurrection, when our Lord Jesus Christ is revealed, it will come out as praise and glory and honour.
- Ground. The "therefore" rests the whole command on a risen Christ — not on our opinions or a favourite school of thought.
- Balance. The same verse cures two opposite failures: doing nothing for fear of doing wrong, and doing wrong rather than nothing.
- Scope. The field is wide but bounded by one test question — can this honestly be called the work of the Lord?
- Certainty. Work that looks wasted by man's measure is never wasted in the Lord's — and Paul says this to the very people who had failed.
- Harvest. Nothing done in the Lord is forgotten; it is stored up and shown at His revelation, to praise and glory and honour.