Behold I show you - This commences the third subject of inquiry in the chapter, the question, what will become of those who are alive when the Lord Jesus shall return to raise the dead? This was an obvious inquiry, and the answer was, perhaps, supposed to be difficult. Paul answers it directly, and says that they will undergo an instantaneous change, which will make them like the dead that shall be raised.

A mystery - On the meaning of this word, see the note on 1 Corinthians 2:7. The word here does not mean anything which was in its nature unintelligible, but that which to them had been hitherto unknown. "I now communicate to you a truth which has not been brought into the discussion, and in regard to which no communication has been made to you." On this subject there had been no revelation. Though the Pharisees held that the dead would rise, yet they do not seem to have made any statement in regard to the living who should remain when the dead should rise. Nor, perhaps, had the subject occupied the attention of the apostles; nor had there been any direct communication on it from the Lord Jesus himself. Paul then here says, that he was about to communicate a great truth which till then had been unknown, and to resolve a great inquiry on which there had as yet been no revelation.

We shall not all sleep - We Christians; grouping all together who then lived and should live afterward, for his discussion has relation to them all. The following remarks may, perhaps, remove some of the difficulty which attends the interpretation of this passage. The objection which is made to it is, that Paul expected to live until the Lord Jesus should return; that he, therefore, expected that the world would soon end, and that in this he was mistaken, and could not be inspired. To this, we may reply:

(1) He is speaking of Christians as such - of the whole church that had been redeemed - of the entire mass that should enter heaven; and he groups them all together, and connects himself with them, and says, "We shall not die; we Christians, including the whole church, shall not all die," etc. That he did not refer only to those whom he was then addressing, is apparent from the whole discussion. The argument relates to Christians - to the church at large; and the affirmation here has reference to that church considered as one church that was to be raised up on the last Day.

(2) that Paul did not expect that the Lord Jesus would soon come, and that the world would soon come to an end, is apparent from a similar place in the Epistle to the Thessalonians. In 1 Thessalonians 4:15, he uses language remarkably similar to that which is used here: "We which are alive, and remain unto the coming of the Lord," etc. This language was interpreted by the Thessalonians as teaching that the world would soon come to an end, and the effect had been to produce a state of alarm. Paul was, therefore, at special pains to show in his Second Epistle to them, that he did not mean any such thing. He showed them 2 Thessalonians 2 that the end of the world was not near; that very important events were to occur before the world would come to an end; and that his language did not imply any expectation on his part that the world would soon terminate, or that the Lord Jesus would soon come.

(3) Parallel expressions occur in the other writers of the New Testament, and with a similar signification. Thus, John 1 John 2:18 says, "It is the last time;" compare Hebrews 1:2. But the meaning of this is not that the world would soon come to an end. The prophets spoke of a period which they called "the last days" (Isaiah 2:2; Micah 4:1; in Hebrew, "the after days"), as the period in which the Messiah would live and reign. By it they meant the dispensation which should be the last; that under which the world would close; the reign of the Messiah, which would be the last economy of human things. But it did not follow that this was to be a short period; or that it might not be longer than any one of the former, or than all the former put together. This was that which John spoke of as the last time.

(4) I do not know that the proper doctrine of inspiration suffers, if we admit that the apostles were ignorant of the exact time when the world would close; or even that in regard to the precise period when that would take place, they might be in error. The following considerations may be suggested on this subject, showing that the claim to inspiration did not extend to the knowledge of this fact:

(a) That they were not omniscient, and there is no more absurdity in supposing that they were ignorant on this subject than in regard to any other.

(b) Inspiration extended to the order of future events, and not to the thees. There is in the Scriptures no statement of the time when the world would close. Future events were made to pass before the minds of the prophets, as in a landscape. The order of the images may be distinctly marked, but the times may not be designated. And even events which may occur in fact at distant periods, may in vision appear to be near each other; as in a landscape, objects which are in fact separated by distant intervals, like the ridges of a mountain, may appeal to lie close to each other.

(c) The Saviour expressly said, that it was not designed that they should know when future events would occur. Thus, after his ascension, in answer to an inquiry whether he then would restore the kingdom to Israel, he said Acts 1:7, "It is not for you to know the times or the seasons which the Father hath put in his own power." See the note on that verse.

(d) The Saviour said that even he himself, as man, was ignorant in regard to the exact time in which future events would occur. "But of that day, and that hour, knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father;" Mark 13:32.

(e) The apostles were in fact ignorant, and mistaken in regard to, at least, the time of the occurrence of one future event, the death of John; John 21:23. There is, therefore, no departure from the proper doctrine of inspiration, in supposing that the apostles were not inspired on these subjects, and that they might be ignorant like others. The proper order of events they state truly and exactly; the exact time God did not, for wise reasons, intend to make known.

Shall not all sleep - Shall not all die; see the note at 1 Corinthians 11:30.

But we shall all be changed - There is considerable variety in the reading of this passage. The Vulgate reads it, "We shall all indeed rise, but we shall not all be changed." Some Greek manuscripts read it, "We shall all sleep, but we shall not all be changed." Others, as the Vulgate, "We shall all rise, but we shall not all be changed." But the present Greek text contains, doubtless, the true reading; and the sense is, that all who are alive at the coming of the Lord Jesus shall undergo such a change as to fit them for their new abode in heaven; or such as shall make them like those who shall be raised from the dead. This change will be instantaneous 1 Corinthians 15:52, for it is evident that God can as easily change the living as he can raise the dead; and as the affairs of the world will then have come to an end, there will be no necessity that those who are then alive should be removed by death; nor would it be proper that they should go down to lie any time in the grave. The ordinary laws, therefore, by which people are removed to eternity, will not operate in regard to them, and they will be removed at once to their new abode.

I show you a mystery - That is, a thing which you have never known before. But what is this mystery? Why, that we shall not all sleep; we shall not all die; but we shall all be changed: of this the Jews had not distinct notions. For, as flesh and blood cannot inherit glory, and all shall not be found dead at the day of judgment, then all must be changed - undergo such a change that their bodies may become spiritual, like the bodies of those who shall be raised from the dead.

Behold, I show you a mystery,.... Or a secret, which could never have been discovered by reason, or the light of nature, and what is of pure revelation; and which perhaps the apostle became acquainted with, when he was caught up into the third heaven; and is what is never made mention of by any prophet, or apostle, but himself: he prefaces the account of it in this manner, partly to show the great respect he had for these Corinthians, that he treated them as his bosom friends, to whom he communicated his secrets; and partly to excite their curiosity and attention:

we shall not all sleep, but we shall all be changed; some copies read, "we shall all rise again, but we shall not all be changed", and so the Vulgate Latin version; according to which the sense is, all will rise again, both just and unjust, but all will not be changed into a state of glory; but the apostle is only speaking of the saints, of whom it is true, not only that they shall rise again, but shall be changed from corruption to incorruption; wherefore this cannot be a true reading: others read the words thus, "we shall all die, but we shall not all be changed"; and so the Ethiopic version and the Alexandrian copy seem to have read; which is just the reverse of the text, and arises from a wrong sense of Hebrews 9:27 where it is not said, it is "appointed unto all men", but "unto men once to die"; from which rule there has been some exceptions, as the instances of Enoch and Elijah show; and there will be more at the time of Christ's coming, for all will not sleep in their graves, or die, for death is meant by sleeping; they will not die as men ordinarily do, and continue under the power of death, but they will be changed at once from corruption to incorruption, from dishonour to glory, from weakness to power, from being natural to be spiritual bodies; this change all the saints will undergo, whether dead or alive, at Christ's coming; the dead by a resurrection from the dead, and the living by a secret and sudden power, which will at once render their bodies, without separating them from their souls, immortal and glorious: and this reading and sense are confirmed by the Syriac and Arabic versions.

We shall not all sleep (πάντες οὐ κοιμηθησόμεθα)

Not, there is not one of us now living who shall die before the Lord's coming, but, we shall not all die. There will be some of us Christians living when the Lord comes, but we shall be changed. The other rendering would commit the apostle to the extent of believing that not one Christian would die before the coming of Christ.

{29} Behold, I shew you a {d} mystery; We shall not all sleep, but we shall all be changed,

(29) He goes further, declaring that it will come to pass that those who will be found alive in the latter day will not descend into that corruption of the grave, but will be renewed with a sudden change, which change is very necessary. And he further states that the certain enjoying of the benefit and victory of Christ, is deferred to that latter time.

(d) A thing that has been hid, and never known before now, and therefore worthy that you give good care to it.

15:51 Behold, I shew you a mystery. I disclose to you a secret of which you have had, hitherto, no knowledge.

We shall not all sleep. There will be some on the death who shall be alive when Christ comes.

But we shall all be changed. The living who meet Christ, as well as the dead who are raised up. All shall be made immortal and incorruptible.

15:51 A mystery - A truth hitherto unknown; and not yet fully known to any of the sons of men. We - Christians. The Apostle considers them all as one, in their succeeding generations. Shall not all die - Suffer a separation of soul and body. But we shall all - Who do not die, be changed - So that this animal body shall become spiritual.

Margin mystery

See Scofield Note: "Mt 13:11".

51. Behold-Calling attention to the "mystery" heretofore hidden in God's purposes, but now revealed.

you-emphatical in the Greek; I show (Greek, "tell," namely, by the word of the Lord, 1Th 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Ro 11:25) which your reason could never have discovered. Many of the old manuscripts and Fathers read, "We shall all sleep, but we shall not all be changed"; but this is plainly a corrupt reading, inconsistent with 1Th 4:15, 17, and with the apostle's argument here, which is that a change is necessary (1Co 15:53). English Version is supported by some of the oldest manuscripts and Fathers. The Greek is literally "We all shall not sleep, but," &c. The putting off of the corruptible body for an incorruptible by an instantaneous change will, in the case of "the quick," stand as equivalent to death, appointed to all men (Heb 9:27); of this Enoch and Elijah are types and forerunners. The "we" implies that Christians in that age and every successive age since and hereafter were designed to stand waiting, as if Christ might come again in their time, and as if they might be found among "the quick."

15:51-58 All the saints should not die, but all would be changed. In the gospel, many truths, before hidden in mystery, are made known. Death never shall appear in the regions to which our Lord will bear his risen saints. Therefore let us seek the full assurance of faith and hope, that in the midst of pain, and in the prospect of death, we may think calmly on the horrors of the tomb; assured that our bodies will there sleep, and in the mean time our souls will be present with the Redeemer. Sin gives death all its hurtful power. The sting of death is sin; but Christ, by dying, has taken out this sting; he has made atonement for sin, he has obtained remission of it. The strength of sin is the law. None can answer its demands, endure its curse, or do away his own transgressions. Hence terror and anguish. And hence death is terrible to the unbelieving and the impenitent. Death may seize a believer, but it cannot hold him in its power. How many springs of joy to the saints, and of thanksgiving to God, are opened by the death and resurrection, the sufferings and conquests of the Redeemer! In verse 58, we have an exhortation, that believers should be stedfast, firm in the faith of that gospel which the apostle preached, and they received. Also, to be unmovable in their hope and expectation of this great privilege, of being raised incorruptible and immortal. And to abound in the work of the Lord, always doing the Lord's service, and obeying the Lord's commands. May Christ give us faith, and increase our faith, that we may not only be safe, but joyful and triumphant.