“The Patriot Post” (https://patriotpost.us)
“The Patriot Post” (https://patriotpost.us)
Hillary Clinton Says Youth Are Leaving the Church ‘In Part’ Because They Perceive It as ‘Judgmental’ and ‘Alienating’ Oct 06, 2020 05:01 pm
Pastor, Wife Working to Build Church, Orphanage in Haiti Killed in Home Invasion Oct 05, 2020 05:14 pm
Justices Thomas, Alito Slam Obergefell Same-Sex ‘Marriage’ Decision as Supreme Court Denies Kim Davis Case Oct 05, 2020 05:52 pm
Netflix Indicted by Texas Grand Jury for ‘Lewd’ Depiction of Children Via Controversial ‘Cuties’ Film Oct 07, 2020 09:29 am
Survey Shows Many Professing Christians Being Shaped by Culture Rather Than Biblical Truth Oct 08, 2020 12:21 pm
Atheists Sue Over ‘So Help Me God’ Language on Ala. Voter Registration Form Oct 03, 2020 03:26 pm
Biden Says He Would Make Roe the ‘Law of the Land’ if the Supreme Court Overturns Abortion Ruling Oct 07, 2020 09:29 am
Ky. School to No Longer Present Prayer at Graduation Following Letter From Freedom From Religion Foundation Oct 07, 2020 09:28 am
Satanic Temple Sues Billboard Company for Declining Abortion ‘Religious Ritual’ Advertisements Oct 05, 2020 01:23 pm
NY Gov. Cuomo: Religious Groups Must Follow Rules on Mass Gatherings or ‘We’ll Close the Institutions Down’ Oct 07, 2020 02:45 pm
OAKLAND, CA—According to sources, one local citizen has discovered a way around the mask mandate: walking around slowly eating a bag of Cheetos the entire day.
“Hey, I can’t wear a mask when I’m eating, right?” said Bush Ballinger, local genius and snack enthusiast. “I’ve slowed my snacking to a snail’s pace, slowly bringing the Cheeto to my mouth and then chewing it for about 10 minutes. I’ve managed to stretch out one bag for 12 hours. No mask!”
State regulators are panicking as they desperately struggle to find a way to close the “Cheetos loophole.” The governor has said he plans to announce a temporary moratorium on public snacking. Legislators are also drafting legislation to ban Cheetos forever.
“We must stop this menace before it’s too late,” said California Governor Gavin Newsom. “SCIENCE has spoken and science will have the last word. I will not rest until this deadly plague of wanton snacking is defeated!”
Ballinger has a backup plan. If his state bans Cheeto snacking, he will simply walk around all day with a Starbucks cup to his lips.
President Trump is scheduled to deliver remarks today from the White House supporting national law enforcement. Anticipated start time 2:00pm EDT:
It is understandable that any father would be uncomfortable discussing his son’s personal problems and ethical transgressions. In that regard, Joe Biden is no different. But Joe Biden is not just any father – he is the Democratic Party’s candidate for President of the United States. And his son Hunter’s Ukraine issues are not just personal matters.
What then Vice-President Joe Biden knew about his son Hunter Biden’s dealings in Ukraine at a time when Joe Biden was the Obama administration’s point person for Ukraine, whether the Vice-President helped facilitate his son’s actions, and just what Hunter Biden did are all matters of public importance. They impacted on the message our country sent around the world with respect to foreign affairs and our efforts to stamp out corruption. And the underlying facts provide an important window into Democratic Party presidential candidate Joe Biden’s ethical compass.
Calls for a full investigation into just what happened have rung out for many years from a variety of sources. But not only have those calls been rejected, President Trump was impeached in large part for trying to force the issue and demand an investigation. His political opponents cast his demands that Ukrainian officials publicly investigate once and for all as an unlawful effort to use a foreign government to affect an election, using the excuse that Joe Biden was one of a large field of Democratic Party primary candidates.In fact, Trump haters in Congress carried this phony claim to the ultimate degree and used it to impeach the President, thereby demeaning the solemnity of the impeachment process and continuing to successfully bury the true facts surrounding the Biden Affair. And so all relevant questions remain unanswered.
The fact of the matter is, Joe Biden should have been leading the charge all of these years to demand a full investigation to clear him and Hunter of the taint that has continued to attend this matter. Even an avid Trump hater like the Washington Post’s David Ignatius, earlier this year advised Biden to openly address these issues in his quest for the presidency.
The American people deserve no less. In the recent presidential debate, Mr. Biden dismissed any questions about Hunter and claims of profiteering from his father’s connections to foreign leaders by saying it has all been debunked; but that just is not true and saying so, with some in the media parroting this false claim, there can be no closure.
The American people need a full and thorough airing of the matter before the election so that we can factor this into our evaluation of the character and the politics of one who seeks to be our President.
To fully flesh out these underlying facts and circumstances, the American people deserve to hear, under oath, from the most fundamentally important witnesses. From any perspective, these are Joe Biden, his son Hunter, and Devon Archer, Hunter’s business associate and a close friend of John Kerry’s family.
It was the appointment of Hunter Biden and Mr. Archer to the board of a Ukrainian energy company, without any qualifications, and at a reported compensation package worth some $50,000 per month, that led the Wall Street Journal, on May 13, 2014, to publish a scathing article, bringing the issue public, and suggesting that the matter raised a number of major red flags for a variety of reasons.
President Trump did not concoct a concern about these circumstances out of thin air to gain advantage in a political battle. The corruption allegations that were the subject of his phone call with Ukraine, long predated his presidency.
Some other mainstream media outlets since have written similar pieces, strongly arguing that the situation was very troubling and demanding further scrutiny and answers. Recently, the Washington Post reported that John Kerry’s step-son, Chris Heinz, who founded an investment company with Mr. Archer considered the decision to join the Ukrainian company’s board to reflect such poor judgment and the appearance of impropriety so clear that he publicly disassociated himself from Mr. Archer and the company. Mr. Heinz would be an important witness in any investigation, as would his step-father.
A primary concern that has been raised, of course, is whether then Vice-President Joe Biden, the Obama administration’s point man for the Ukraine, acted inappropriately in continuing to oversee our relationship with the Ukraine and, specifically, for withholding aid to Ukraine based his perspective on how the Ukraine government was addressing corruption, with some charging that Mr. Biden was not happy that the company his son was associated with had come under scrutiny from a Ukrainian corruption prosecutor. One leading expert on Russia and the region from the University of Wisconsin has written that the appearance of impropriety – specifically the desired appearance by the Ukraine that its policies must be in favor with the United States if the Vice-President’s son is on the board of a leading Ukrainian company – is so problematic that the relationship should have been avoided at all costs.
Surely, no responsible person would argue that Joe Biden and his family should be exempt from scrutiny or should be given license simply by virtue of his candidacy for President.
Indeed, just the opposite is true. It is in our national interests for all candidates to be fully vetted and for any corruption allegations to be fully investigated. Again, if he and his son are innocent, Joe Biden who should be demanding a full investigation by our government and the Ukraine to clear his name once and for all, now, while the world is watching.
Since 1960, study after study on the advisability and impact of American foreign aid has cited corruption within the recipient country as perhaps the greatest determinative factor in whether aid should be given and, if so, what steps should be taken to address concerns about corruption. Commentators who study such things regularly document the corrosive effect of corruption on several levels. One recent U.N. Study concluded that roughly 30% of foreign aid money never reaches its intended final destination because of corruption. Corruption in recipient countries is a destructive force that often promotes more corruption, in effect institutionalizing it for generations.
Conversely, of course, foreign aid with strings, and specifically with demands for corruption reform can lead to improvements for the recipient country in both the short and long term and enhances the donor nation’s reputation – and its national security. If aid is firmly conditioned on specific corruption fighting steps, our dollars are much more likely to reach the intended beneficiaries and theoretically, at least, the quid pro quo – fight corruption or get no aid – filters through politically, to drive from office those who perceive their self-interest as best served through corruption.
We cannot be a party, either actively or by acquiescence, to corruption; nor can we afford to have any country believe they can gain access to the highest levels of our government through corruption. We must always be vigilant and that means a full investigation must be undertaken each and every time there is some credible reason to believe a recipient country is corrupt. This is especially so when that corruption might well have affected policy coming from the White House. That is a primary concern in the Hunter Biden affair.
The issue of Hunter Biden’s financial windfalls from the likes of Russia and China was, of course, front and center during the first debate between Messrs. Trump and Biden and, once again, Mr. Biden dismissed the issue out of hand and unqualifiedly asserted that these stories about his son getting paid millions by Russia or China were “totally false” and has so been proved. But just last week, the Washington Times reported Treasury Department records actually confirm Hunter Biden’s receipt of a wire transfer in the amount of $3.5 million from the Mayor of Moscow’s wife – a person the United States suspects of attaining billionaire status through corruption.
There clearly is much more to this story than Mr. Biden’s summary dismissal would suggest and the media does a great disservice to the American electorate by indulging that dismissal. The American people deserve to know the facts before they fill out their ballots.
Millennials are changing the way people look at and talk about mental health.
Business Insider took a look at the mental-health state of millennials (defined by the Pew Research Center as the cohort ages 24 to 39 in 2020), and millennials tend to have higher rates of depression than other generations. The country’s COVID-19 crisis only exacerbated the issue.
Millennials also feel that their jobs have an outsize role in their overall mental health. Because of longer work hours and stagnant wages, millennials suffer from higher rates of burnout than other generations. Many of them have even quit their jobs for mental-health reasons.
While some millennials can’t afford to get help, they’re more likely to go to therapy than previous generations, destigmatizing the concept in the process.
Here are 14 ways mental illness has plagued the millennial generation.
The Democratic nominee reiterated that voters won’t find out where he stands on the issue until after the election.Biden Says Voters ‘Don’t Deserve’ to Know His Position on Court Packing — National Review
By Elizabeth Prata
Sometimes when the world is going crazy, the best thing to do is simply read some scripture. Feed on it, be bathed in its refreshing waters of truth, let it wash over you and calm your spirit. On days like these days, when there is so much calamity, I just read. It is different than studying, or searching, or listening, or skimming. I just read His word and He restores me to equilibrium.
“As cold waters to a thirsty soul, so is good news from a far country.” (Proverbs 25:25) Let His word wash over you as cold water, refreshing you in good news!
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Here’s a debate with a well-qualified atheist and Dr. Craig.
Description from the Youtube upload:
This debate on “Does God Exist?” took place in front of a capacity audience at the Great Hall, University of Birmingham. It was recorded on Friday 21st October 2011 as part of the UK Reasonable Faith Tour with William Lane Craig.
William Lane Craig is Research Professor of Philosophy at Talbot School of Theology, La Mirada, California and a leading philosopher of religion. Peter Millican is Gilbert Ryle Professor of Philosophy at Hertford College, University of Oxford and a noted scholar in studies of Hume.
The debate was hosted by the University of Birmingham Student Philosophy Society, and the debate was moderated by Professor Carl Chinn.
Dr. Millican proved to be an amazing debater, and that allowed Dr. Craig to show the…
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Dr. Heiko Schoning from Germany was arrested in Great Britain. He has been been threatened and told to stop speaking about Covid-19. Pray for him. He said that he will NEVER stop telling the truth!
Dr. Schoning reveals that this PlannedDemic is part of the Great Reset of the World’s Economies.
Today in Berlin, millions will be peacefully protesting this LIE which has been presented as truth. The world is in the grip of Fear. Pray for the safety of Dr. Schoning and all of the protestors.
Dr. Schoning is interviewed about world-wide movement of Doctors and Lawyers for TRUTH about the so-called Covid 19 Pandemic.
More and more medical professionals worldwide are questioning the countermeasures against the coronavirus. Several initiatives and collaborations are popping up and by bundling forces across borders people are hoping to break the one sided narrative that is being spread by officials. One of the…
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The Equality Act, of which Kamala Harris, Joe Biden’s choice for Vice-President, has been a leading supporter, was already passed by the House. This act elevates sexual orientation and gender identity to an anti-discrimination category in law, on the same level as race. What people feel about their sexual identity now has been granted the status of federal law. A Christian ethicist called this project “the most invasive threat to religious liberty ever proposed in America…. Its sweeping effects on religious liberty, free speech, and freedom of conscience will be both historic and also chilling.”
(Peter Jones – truthxchange) As we approach the 2020 presidential elections, Christians should think deeply about their vote. Clearly, no current political party has any right to lay claim to being the G.O.P, “God’s Own Party.” Traditionally, believers (myself included) have sought to avoid taking a public political stance in order both to respect the political choices of fellow believers as well as to avoid the dangers of focusing on secondary issues and being side-tracked from the primacy of gospel preaching. But as time goes on, and politics becomes increasingly religious, with deeper moral implications, the difference between primary and secondary issues becomes fuzzy. In my opinion, politics has become deeply spiritual.
Those who, some years ago, were turning to odd forms of “spirituality” in their search for inner peace have begun to peg their hopes on politics rather than the seemingly obscure practices of meditation or chakras. Although many still dabble in Eastern philosophy, younger generations are pinning their hopes on a this-worldly political utopia. They have drunk of the intoxicating belief in the “imperial sovereign self,”which creates the spiritual theory behind “identity politics.” Such a spiritual faith in the self is no longer tempered by the Christian notion that humanity is fallen or that the Creator is the ultimate source of meaning. As one expert in modern Gnosticism (philosopher Eric Voegelin) put it, today’s temptation is to “immanentize the eschaton”—that is, to bring the end-time into the present and create a final utopia in the now. This is, perhaps, the real meaning of “progressivism,” which can be understood as a sort of political Gnosticism.
What is Gnosticism? In very simple terms, this ancient heresy in the second and third century church taught that humans are divine and have no need of a Creator. If this were to be true, then we would no longer need a biblical reference point, such as the one on which the American culture began. Notions like natural law, normative male and female distinctions, the family, a civil society of free speech, and the special place of the Church—all once considered natural and necessary institutions mediating between the state and the individual—are dismissed out of hand. A gnostic view of life recognizes no such natural or necessary institutions. Salvation can only be a-theistic, without any reference to God. Should progressivism win the day in the 2020 presidential election, what will be the practical result?
We don’t have to guess. View article →
And he went a little farther, and fell on his face, and prayed, … not as I will, but as thou wilt.
He left the crowd; He left the twelve disciples; He even left the three who were closest to Him, and He went “a little farther.” It was here, face to face with the Father, that He found the strength to embrace the will of God for His life. Today, God is saying to you, “The strength to handle this crisis, and the wisdom to know which way to go will be yours, if you’ll just go a little farther, rise a little earlier, stay in My presence a little longer, dig a little deeper. If you only knew how close you were to the answer.” Jesus was only a few hours away from the cross, and a few days away from the resurrection, and a few months away from the birthing of a church that would change the world. Are you in Gethsemane? Surrendering your will is hard! Before heaven accepted the sacrifice of a broken body, it demanded the sacrifice of a broken will. David cried, “Teach me to do Your will” (Psalms 143:10, NIV). There’s no getting around this!
Florence Chadwick failed in her first attempt to swim the English Channel because of fog. She couldn’t see, yet she was less than half-a-mile from the shore. When they told her how close she had been, she broke down and wept. But she went back again and broke the world record, because she understood that everything she had lived and worked for could be hers if she would “only go a little farther.”
Is God saying something to you in this today?
 Gass, B. (1998). A Fresh Word For Today : 365 Insights For Daily Living (p. 283). Alachua, FL: Bridge-Logos Publishers.
I will go to the king, which is against the law; and if I perish, I perish!
When your course is righteous, your courage will be reinforced. Esther had the righteous cause. She was to stand before the king and plead for the life of her people. Was she afraid? Undoubtedly.
Courage is not the absence of fear. Courage is persevering in spite of the fear. Courage doesn’t mean being oblivious to danger. People who wait for all the courage they need before they act will never act. But those who take the first little step in the process of courageous activity will be given greater strength by God.
The challenges of life will not get much bigger. But building your faith in God can grow you into a giant able to be courageous in any crisis. We build our faith by doing the things that seem hard to us at the time so that we can gain strength to do the really hard things that come to us in the future.
 Jeremiah, D. (2002). Sanctuary: finding moments of refuge in the presence of God (p. 297). Nashville, TN: Integrity Publishers.
“Fret not.” (Psalm 37:1.)
THIS to me is a Divine command; the same as “Thou shalt not steal.” Now let us get to the definition of fretting. One good definition is, “Made rough on the surface.” “Rubbed, or worn away”; and a peevish, irrational, fault-finding person not only wears himself out, but is very wearing to others. To fret is to be in a state of vexation, and in this Psalm we are not only told not to fret because of evildoers, but to fret not “in anywise.” It is injurious, and God does not want us to hurt ourselves.
A physician will tell you that a fit of anger is more injurious to the system than a fever, and a fretful disposition is not conducive to a healthy body; and you know rules are apt to work both ways, and the next step down from fretting is crossness, and that amounts to anger. Let us settle this matter, and be obedient to the command, “Fret not.”—Margaret Bottome.
OVERHEARD IN AN ORCHARD
Said the Robin to the Sparrow:
“I should really like to know
Why these anxious human beings
Rush about and worry so?”
Said the Sparrow to the Robin:
“Friend, I think that it must be
That they have no Heavenly Father
Such as cares for you and me.”
But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory. O death, where is your victory? O death, where is your sting?” The sting of death is sin, and the power of sin is the law. (15:54–56)
Christ’s resurrection broke the power of death for those who believe in Him, and death is no longer master over them because “death no longer is master over Him” (Rom. 6:9). But death is still the enemy of man. Even for Christians it violates our dominion of God’s creation, it breaks love relationships, it disrupts families, and causes great grief in the loss of those dear to us. We no longer need fear death, but it still invades and torments us while we are mortal.
But one day, when Christ returns, the perishable that “must put on the imperishable” (v. 53) will have put on the imperishable, and the mortal that “must put on immortality” will have put on immortality. Then will come the great triumph that Isaiah predicted, when death is swallowed up in victory. The Isaiah text reads, “He [the Lord of Hosts] will swallow up death for all time” (Isa. 25:8; cf. v. 6). When the great transformation comes, the great victory will come.
The well-known commentator R. C. H. Lenski writes,
Death is not merely destroyed so that it cannot do further harm while all of the harm which it has wrought on God’s children remains. The tornado is not merely checked so that no additional homes are wrecked while those that were wrecked still lie in ruin.… Death and all of its apparent victories are undone for God’s children. What looks like a victory for death and like a defeat for us when our bodies die and decay shall be utterly reversed so that death dies in absolute defeat and our bodies live again in absolute victory (The Interpretation of St. Paul’s First and Second Epistles to the Corinthians [Minneapolis: Augsburg, 1963], pp. 744–45).
Quoting another prophet (Hos. 13:14), Paul taunts death: O death, where is your victory? O death, where is your sting? To continue with that metaphor, Paul implies that death left its sting in Christ, as a bee leaves its stinger in its victim. Christ bore the whole of death’s sting in order that we would have to bear none of it.
To make his point, the apostle reminds his readers that the sting of death is sin. The harm in death is caused by sin; in fact, death itself is caused by sin. “Therefore, just as through one man sin entered into the world, and death through sin, and so death spread to all men, because all sinned” (Rom. 5:12). Only where there is sin can death deal a fatal blow. Where sin has been removed death can only interrupt the earthly life and usher in the heavenly. That is what Christ has done for those who trust in Him. Our “sins are forgiven for His name’s sake” (1 John 2:12). Death is not gone, but its sting, sin, is gone. “For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ” (Rom. 5:17).
It is not, of course, that Christians no longer sin, but that the sins we commit are already covered by Christ’s atoning death, so that sin’s effect is not permanently fatal. “The blood of Jesus His Son cleanses us from all sin” (1 John 1:7). But for those who do not believe, death’s sting tragically remains forever.
Paul continues to explain the sequence leading to death by mentioning that the power of sin is the law. God’s law reveals God’s standards, and when they are broken they reveal man’s sin. If there were no law, obviously there could be no transgression. “Where there is no law neither is there violation” (Rom. 4:15). But men die because they break that law.
What about those who do not know God’s law, who have never even heard of, much less read, His Word? Paul tells us in Romans that when “Gentiles who do not have the Law do instinctively the things of the Law, these, not having the Law, are a law to themselves, in that they show the work of the Law written in their hearts, their conscience bearing witness, and their thoughts alternately accusing or else defending them” (2:14–15). Anyone, therefore, who goes against his conscience goes against God’s law just as surely as anyone who knowingly breaks one of the Ten Commandments. That is the reason men are doomed to die (Rom. 3:23; 6:23).
The Great Thanksgiving
But thanks be to God, who gives us the victory through our Lord Jesus Christ. (15:57)
Because of Jesus’ perfect obedience to the law (Rom. 5:19) and the satisfaction He made for its victims, those who trust in Him “are not under law, but under grace,” having “been released from the Law” (Rom. 6:14; 7:6). Jesus has both fulfilled the law and fulfilled righteousness. Because His life was sinless and therefore fulfilled the law, His death conquered sin.
Paul gives thanks to the One who will give us the great transformation of our bodies and who has made the great triumph over sin and death. That which we could never do for ourselves God has done for us through our Lord Jesus Christ. We cannot live sinlessly and thereby fulfill the law, nor can we remove sin once we have committed it, or remove its consequence, which is death. But on our behalf Jesus Christ lived a sinless life, fulfilling the law; removed our sin by Himself paying the penalty for it, satisfying God with a perfect sacrifice; and conquered death by being raised from the dead. All of that great victory He accomplished for us and gives to us. “Christ redeemed us from the curse of the Law, having become a curse for us” (Gal. 3:13). He took our curse and our condemnation and gives us victory in their place.
How can we do anything but thank and praise God for what He has done for us? He has promised us an imperishable, glorious, powerful, and spiritual body for one that is perishable, dishonorable, weak, and natural. He promises us the heavenly in exchange for the earthly, the immortal in exchange for the mortal. We know these promises are assured because He has already given us victory over sin and death.
For Christians death has no more power (Heb. 2:14–15), because God has taken away our sin. For Christians death is but the passing of our spirits from this life to the next, the leaving of earth and going to be with Christ. Paul had only one reason for wanting to remain on earth: to continue his ministry for Christ on behalf of others. But for his own benefit and joy he had but one desire: “to depart and be with Christ, for that is very much better” (Phil. 1:23–24).
In Christ’s victory over death, death’s sting is removed; it is declawed, defanged, disarmed, destroyed. “And death and Hades were thrown into the lake of fire, … and He shall wipe away every tear from their eyes; and there shall no longer be any death; there shall no longer be any mourning, or crying, or pain” (Rev. 20:14; 21:4).
55 Because God’s last word is resurrection, glorified and imperishable bodies, and the abolishment of death, Paul cries out in the words of Hosea, “Where, O death, is your victory? Where, O death, is your sting?” (cf. Hos 13:14). Right now death does have a sting. Right now it appears as though death does have the victory, for there is not a single human being alive who will escape death if the Lord tarries. But what appears to be victory for “the angel of the Abyss, whose name in Hebrew is Abaddon, and in Greek, Apollyon” (Rev 9:11), will ultimately end in his defeat, for death itself will be vanquished along with its angel (20:10, 14–15).
56 Paul digresses before he writes his grand conclusion. He wants to identify more closely what the “sting” (kentron, GK 3034) is that will be conquered through the resurrection. That sting is “sin.” As Paul wrote in Romans 5:12, death entered into the human world as a result of Adam’s sin. Otherwise put, “the wages of sin is death” (Ro 6:23). But when Christ offered himself as a sacrifice for sin on the cross, died, and then rose again as the firstfruits (1 Co 15:20–23), the power of that sting was gone. Death remains an enemy, of course, but only temporarily. When the resurrection of the body occurs, the sting will be gone permanently (v. 26).
Paul follows this phrase up with one more teaser, which reflects a lifetime of theological thinking about the relationship of sin and the law: “The power of sin is the law.” According to Paul’s thinking in Romans, the law (though in itself holy, righteous, and good, Ro 7:12) generates in us a knowledge of sin (3:20; 5:13; 7:7). In fact, the law can even increase our sin (5:20), perhaps by provoking us to do precisely what it forbids. But Christ, through his sacrifice on the cross, “redeemed us from the curse of the law by becoming a curse for us” (Gal 3:13).
57 Thus, not only has the sting of death (sin) been removed, but also the power of sin (the law) has lost its grip—all through the death and resurrection of Jesus. This is the message that Paul triumphs in v. 57: “Thanks be to God,” who has given us the victory through what he accomplished in Jesus Christ. It is Christ, and Christ alone, who has achieved the victory.
55 In light of the swallowing up of death in the victory of the resurrection-transformation, Paul proceeds to taunt death in the language of Hosea (13:14, somewhat modified). Whether Paul intended to “cite” this passage as such, as part of the preceding “fulfilled” word, is moot. By a series of modifications, Paul seems to be taking over the text of Hosea so as to make it his own derision of death in light of the preceding affirmation (vv. 51–53) and the citation from Isaiah (v. 54). He does this in three ways: (1) by changing the LXX word dikē (“penalty”) to nikos (“victory”), thus bringing it into verbal agreement with the previous quotation from Isaiah; (2) by substituting in the second line the vocative “O Death!” for the “O Grave!” of the LXX, thus making both lines a derision of death itself; and (3) by bringing forward the possessive pronoun “your” to first position (after “where”), followed immediately by the vocative, thus emphasizing the personification (lit., “where your, O Death, Victory?” which replaces the LXX’s “where the penalty of you, O Death?”).
The net result is a powerful taunt of death that looks in two directions at once. First, it completes the argument of the paragraph as a whole as well as the citation from Isaiah. Even though Paul still lives in the “already,” and in his own body experiences both the perishability and mortality of the present age that is passing away, the apostle has also seen the risen Lord. Thus with a clear vision of what is to be he mocks the enemy, whose doom has been sealed through Christ’s own death and resurrection; and it is precisely because of Christ’s victory that the mockery obtains, even if in the meantime believers “fall asleep.” Thus this taunt is Paul’s way of looking forward to the triumph of the ages. Death’s victory has been overcome by Christ’s victory; and death’s deadly sting has been detoxicated—indeed, the stinger itself has been plucked—through Christ’s resurrection. Death, therefore, is “powerless over the dead”;398 God’s people will be raised and changed into the likeness of the risen and ever-living Christ himself.
Second, even though the taunt has to do with the future resurrection of believers, it is expressed in the present tense, precisely because the beginning of the End has “already” set in motion the final victory that for us is still “not yet.” The mention of the word “sting,” therefore, leads Paul from the future to the present; what is to be has in effect already begun. Thus, he concludes this exalted description of the “not yet” with an appropriate reminder of the victory that is “already” theirs in Christ (vv. 56–57). It has been well said, “Death is also powerless over the living.”
56 Anyone who has heard this paragraph read at a Christian funeral senses the dissonance these follow-up words seem to bring to the argument. For our present purposes the preceding taunt is climactic; but Paul is not quite finished. Granted that the argument per se is now over, much as in an earlier moment (vv. 33–34), however, the final word is one of application to the Corinthian believers’ present situation. That word will come partly by way of the exhortation (v. 58). Before that, however, the preceding words of taunt (v. 55) apparently touch off a theological chord that must be given a moment’s hearing. With a piece of step-parallelism, Paul moves from the final line of the Hosea “quotation” to a brief compendium of his own theology as to the relationship of sin and the law to death. Not only has death been overcome by resurrection; but mutatis mutandis so have the enemies that have brought death to all—sin and the law. Thus:
|“Where, O death,
|is your sting?”
|(1) the sting
|(2) the power
|is the law.
The first line requires little comment. In Pauline theology sin is the deadly poison that has led to death. Although this word group has not occurred frequently in the present letter to describe the Corinthian behavioral aberrations,404 there can be no question that Paul considered their actions sinful and in need of divine forgiveness. The word occurs with greater frequency in this chapter than anywhere else. The reason Christ died is “for our sins” (v. 3); and if he did not rise, the Corinthians are still in their sins (v. 17). In the exhortation that concludes the first section of the argument, they are urged to “stop sinning” (v. 34). For later readers the full explication of this sentence will emerge in the Epistle to the Romans; its appearance here in this fashion is the sure indication that this essential dictum of Pauline theology had long been in place. Although something of an aside, it is not difficult to see its relevance. Sin is the deadly sting that has led to death. Thus, Christ’s victory over the latter is evidence that he has overcome the former as well.
The second line is the puzzler, especially since in this Gentile community the relationship of sin to the law has not seemed to emerge as a problem. Nowhere do the issues that have arisen, either between him and them or between them internally, reflect concern over the law. This almost certainly means that the statement belongs to the first line as a theological construct, not as an issue in this church. If so, this also means that the essential matters that surface in a thoroughgoing way in Galatians and are spelled out at length in Romans had been essential to Paul’s theology long before the Judaizing controversy erupted—at least in the tangible form in which we know it from Galatians. Its point is simple, and will later be spelled out in detail in a later letter (Rom. 7: the relationship of law to sin is that the former is what gives the latter its power). In that same letter Paul will explain that “sin is not charged against anyone’s account where there is no law” (5:13). That is, the law not only makes sin observable as sin, but also, and more significantly, demonstrates that one’s actions are finally over against God, and thus leads to condemnation (cf. 2 Cor. 3:6). The law, which is good, functions as the agent of sin because it either leads to pride of achievement, on the one hand, or reveals the depth of one’s depravity and rebellion against God, on the other. In either case, it becomes death-dealing instead of life-giving.
Paul’s point in this theological aside is that death is not simply the result of decay through normal human processes. Rather, it is the result of the deadly poison, sin itself, which became all the more energized in our lives through acquaintance with the law. Hence, in exulting in Christ’s victory over death, Paul is reminded that that victory is the final triumph over the sin that brought death into the world, and over the law that has so frequently emboldened sin. But since both sin and the law have already been overcome in the cross, this compendium prefaces a final doxology that thanks God for present “victory” as well.
57 As just noted, this final doxology first of all expresses gratitude that God through “our Lord Jesus Christ” presently gives the people of God victory over sin and the law, which lead to death. At the same time, however, it embraces the entire argument, especially as it climaxes in this paragraph. Thus, Paul exults in God’s victory over death through resurrection (v. 55) and now in the conquest of the sin that leads to that death (v. 57). As at the beginning (vv. 3–5), so at the conclusion, Christ is the one through whom God has wrought this triumph.
15:54–55 / Paul looks to the time of the resurrection of the dead, and as he does so he offers a prooftext for his point from Isaiah 25:8. The victory is God’s, through Christ, and this divine victory has implications for Christian hope and life (v. 54). To amplify his position Paul adds the words in victory to Isaiah’s phrase death has been swallowed up. Then, Paul continues in verse 55 with a quotation from Hosea 13:14, which he again adapts, tailoring the language of the biblical material to suit the context.
One sees the intricacy of Paul’s logic throughout this chapter, but especially by noticing that Paul introduces both quotations from the lxx at this point in relation to the statement he made earlier in 15:26, “The last enemy to be destroyed is death.” In declaring the inevitable demise of death, Paul originally quotes the ot (see v. 27) to validate this message of hope. Here again he issues a scriptural warrant to assure the readers that God’s word is trustworthy.
15:56 / Verse 56 is Paul’s own exegesis of the quotations from the prophets in the previous verses. One sees his hand clearly in the mention of law at the end of the line. This concern of Paul’s, well-known from other letters and in other heated discussions, is not a concern for Paul in this conversation with the Corinthians. This mention of the law does not reveal the depth of Paul’s reflection on the topic that can be seen in Galatians or Romans, where Paul wrestles with the issues and implication of the law for Christian life. Here he only mentions the law somewhat unfavorably, associating it with death and the sting of death, which is sin; indeed, he says the power of sin is the law. To restate the declaration that Paul never elaborates or explains, the law is the power of sin, which is the sting of death, which is the final enemy of Christ. One may infer that Paul did not see a place for the law in the reality of the resurrection of the dead. In brief, however, verse 56 is a concise attempt to state the magnitude and reality of God’s future resurrection of the dead.
15:57 / Lest the readers become uneasy by the future cast of Paul’s discussion of the resurrection of the dead, in this verse he continues with a doxological declaration of the meaning of all that he has written, especially in relation to the present. In the resurrection of Jesus Christ from the dead and in the establishment of his lordship in the context of earthly existence, God had already anticipated and actualized in an anticipatory form the ultimate victory that will come in the mysterious end about which Paul has been writing.
This energetic word of thanksgiving to God for the victory given through the Lord Jesus Christ recognizes the present significance of what God is already doing and mitigates against the misperception that what God is doing in Christ has little to do with life in this world. Yet, the dominant future bent of Paul’s reflections is an important corrective to the denial of the resurrection of the dead.
15:54–57 Death has been swallowed up in victory. Bringing lyrical force to the crescendo of his discourse, Paul connects two poetical prophetic sections that both announce death’s coming end (Isa. 25:8; Hosea 13:14). Although Paul’s quote does not align very precisely to the wording of the Septuagint, it is close enough to leave little doubt that these were the passages in his mind. The Isaiah passage comes from a section announcing God’s salvation to all nations or people groups (panta ta ethnē, “all nations” [Isa. 25:7 LXX]).
On this mountain the Lord Almighty will prepare a feast of rich food for all peoples, a banquet of aged wine—the best of meats and the finest of wines. On this mountain he will destroy the shroud that enfolds all peoples, the sheet that covers all nations; he will swallow up death forever. The Sovereign Lord will wipe away the tears from all faces; he will remove his people’s disgrace from all the earth. The Lord has spoken. (Isa. 25:6–8)
The Hosea quote comes from a judgment passage where Israel faces the punishment of elimination and death unless God rescues them from the power of Sheol (“the grave”).
I will deliver this people from the power of the grave; I will redeem them from death. Where, O death, are your plagues? Where, O grave, is your destruction? “I will have no compassion, even though he thrives among his brothers.” (Hosea 13:14–15a)
Paul combines these two quotes and changes the Hosea text from “death, where is your dikē [‘judgment’]” to “death, where is your nikos [‘victory’].” Resurrection, then, is the event where believers are rescued from the power of death. Although death may sting like a scorpion, it has been “swallowed up” (15:54); death has become prey for immortality (2 Cor. 5:4; cf. 1 Pet. 5:8).
The connection between death, sin, and the law is a well-known theme in Paul. Sin is aroused by the law and results in death (Rom. 6:21; 7:5); death is the wage of sin (6:16, 23). Paul’s point in verses 56–57 is to stress that since the sting of death has been removed, sin has lost its power to remove believers from God’s presence. The resurrection that awaits gives evidence that Christ followers have died to the power of sin and been made alive to the presence of God (Rom. 6:11, 14; Gal. 3:21). The victory has already been won (cf. 1 John 5:4; Rev. 1:18), condemnation has been removed (Rom. 8:1), and new life from God’s Spirit has broken through (2 Cor. 3:6).
Ver. 55.—O death, where is thy sting? A triumphantly fervid exclamation of the apostle, loosely cited from Hos. 13:14, The apostles and evangelists, not holding the slavish and superstitious fetish-worship of the dead letter, often regard it as sufficient to give the general sense of the passages to which they refer. O grave, where is thy victory? In the best-attested reading (א, A, B, C, D, E, F, G), “death” is repeated, and in the best manuscripts this clause precedes the last. But if the reading, “O Hades,” were correct, our translators, since they held it here impossible in accordance with their views to render it by “hell,” ought to have taken warning, and seen the pernicious inapplicability of that rendering in other places where they have used it to express this same Greek word. Here “Hades” has probably been introduced into the Greek text from the LXX., which uses it for the Sheol of the original.
Ver. 56.—The sting of death is sin. Because death is the wages of sin (Rom. 6:23). Death is represented as a venomous serpent. The strength of sin is the Law. The best comment on this expression is to be found in the Epistle to the Romans; see especially Rom. 4:15; 7:10–12. It must be admitted that this passing allusion to a distinct doctrine does not seem, at first sight, to harmonize with the glorious unity of the subject. No one can read it without a slight sense of jar, because it seems to introduce the element of dogmatic controversy. But this sense of incongruity is removed when we remember how intensely St. Paul felt that man is confronted with the horror of a broken Law, which at once reminds him of a Being infinitely holy, and of his own self-condemnation (Rom. 7; 2 Cor. 3). It is the sense that the Law in its deathful aspect is annulled, and the sinful soul delivered, which prompts the outburst of the next verse.
Ver. 57.—Thanks be to God, which giveth us the victory. The victory consists in the defeat of death by the Resurrection, and the forgiveness of sin through Christ’s atonement, and the nailing to his cross of the torn and abrogated Law which made us slaves to sin and death (Col. 2:14). “In all these things we are more than conquerors through him that loved us” (Rom. 8:37). Through our Lord Jesus Christ. Who, by fulfilling the Law, has robbed it of its condemning power (Rom. 8:1), and by his death “hath destroyed him that had the power of death, that is the devil” (Heb. 2:14, 15).
56. The sting of death is sin. In other words, “Death has no dart with which to wound us except sin, since death proceeds from the anger of God. Now it is only with our sins that God is angry. Take away sin, therefore, and death will no more be able to harm us.” This agrees with what he said in Rom. 6:23, that the wages of sin is death. Here, however, he makes use of another metaphor, for he compared sin to a sting, with which alone death is armed for inflicting upon us a deadly wound. Let that be taken away, and death is disarmed, so as to be no longer hurtful. Now with what view Paul says this, will be explained by him ere long.
The strength of sin is the law. It is the law of God that imparts to that sting its deadly power, because it does not merely discover our guilt, but even increases it. A clearer exposition of this statement may be found in Rom. 7:9, where Paul teaches us that we are alive, so long as we are without the law, because in our own opinion it is well with us, and we do not feel our own misery, until the law summons us to the judgment of God, and wounds our conscience with an apprehension of eternal death. Farther, he teaches us that sin has been in a manner lulled asleep, but is kindled up by the law, so as to rage furiously. Meanwhile, however, he vindicates the law from calumnies, on the ground that it is holy, and good, and just, and is not of itself the parent of sin or the cause of death. Hence he concludes, that whatever there is of evil is to be reckoned to our own account, inasmuch as it manifestly proceeds from the depravity of our nature. Hence the law is but the occasion of injury. The true cause of ruin is in ourselves. Hence he speaks of the law here as the strength or power of sin, because it executes upon us the judgment of God. In the mean time he does not deny, that sin inflicts death even upon those that know not the law; but he speaks in this manner, because it exercises its tyranny upon them with less violence. For the law came that sin might abound, (Rom. 5:20,) or that it might become beyond measure sinful. (Rom. 7:13.)
57. But thanks be to God. From this it appears, why it it was that he made mention both of sin and of the law, when treating of death. Death has no sting with which to wound except sin, and the law imparts to this sting a deadly power. But Christ has conquered sin, and by conquering it has procured victory for us, and has redeemed us from the curse of the law. (Gal. 3:13.) Hence it follows, that we are no longer lying under the power of death. Hence, although we have not as yet a full discovery of those benefits, yet we may already with confidence glory in them, because it is necessary that what has been accomplished in the Head should be accomplished, also, in the members. We may, therefore, triumph over death as subdued, because Christ’s victory is ours.
When, therefore, he says, that victory has been given to us, you are to understand by this in the first place, that it is inasmuch as Christ has in his own person abolished sin, has satisfied the law, has endured the curse, has appeased the anger of God, and has procured life; and farther, because he has already begun to make us partakers of all those benefits. For though we still carry about with us the remains of sin, it, nevertheless, does not reign in us: though it still stings us, it does not do so fatally, because its edge is blunted, so that it does not penetrate into the vitals of the soul. Though the law still threatens, yet there is presented to us on the other hand, the liberty that was procured for us by Christ, which is an antidote to its terrors. Though the remains of sin still dwell in us, yet the Spirit who raised up Christ from the dead is life, because of righteousness. (Rom. 8:10.) Now follows the conclusion.
55. In language reminiscent of Scripture (Hos. 13:14), Paul sings of the triumph to come. He is not basing an argument on Scripture, but using scriptural language for his exultation over the total defeat of death. The word kentron (sting) may refer to a goad (as in Acts 26:14), but it is also used of the sting of bees, scorpions and the like (cf. Rev. 9:10). Death is a malignant adversary, torturing people. But Christ has drawn its sting, and it is harmless to those who are in him.
56. Moral issues are the serious ones. It is not death in itself that is harmful; it is that death that is ‘the wages of sin’ (Rom. 6:23) that matters. Death, considered simply as the passing out of this life into the immediate presence of the Lord, is a gain, not a loss (Phil. 1:21, 23). Where sin is pardoned, death has no sting. It is quite another matter where sin has not been dealt with. There death is a virulent antagonist. The sting is not in death; it is in sin. And sin has an unexpected ally and source of power, the law. The law is divine in origin, and Paul can speak of the commandment as ‘holy, righteous and good’ (Rom. 7:12). But it is quite unable to bring people to salvation (cf. Rom. 5:12ff.; 7:7ff.; 10:4). Indeed, by setting before us the standard we ought to reach and never do, it becomes sin’s stronghold. It makes sinners of us all. It condemns us all.
57. But, says Paul (Barrett speaks of ‘this great but’), introducing as it does the very opposite; the victory that defeats death and sin and law. Christ is victorious over death (Rom. 6:9); indeed he has abolished it (2 Tim. 1:10). He has satisfied the law’s claims, for he ‘redeemed us from the curse of the law by becoming a curse for us’ (Gal. 3:13). He has replaced the ‘reign’ of sin with that of grace (Rom. 5:20f.); he has drawn its sting. So Paul can say, thanks be to God! (cf. Rom. 7:25). The use of the present participle (niv gives) may convey the thought that it is God’s characteristic to give victory. There is also the implication that we participate in that victory now, and that we participate in it daily. Chrysostom asks, ‘For whence, after all this, is death to prevail?’ and answers, ‘Through the law? Nay, it is done away. Through sin? Nay, it is clean destroyed.’ The Christian life is characteristically a life of victory. The use of the full title our Lord Jesus Christ heightens the sense of the majesty of his Person. There is victory for the Christian, but it comes only through what Christ has done for him.
54–55. The day is coming when what is perishable and mortal will be clothed with what is imperishable and immortal (see Rom. 8:11). When that day arrives, the promises of Isaiah 25:8 and Hosea 13:14 will be realized. Isaiah 25 looks forward to the day when God will judge the wicked city and will prepare an end-time feast for his own people on the mountain of the Lord. The Lord will save his people, and they will be full of joy. The Lord ‘will swallow up death for ever’ and tears will be wiped away and shame expunged. Paul picks up on the words of Isaiah 25:8 and teaches that they will be fulfilled at the eschaton.
The words of Hosea 13:14 will be fulfilled at the same time. Paul’s use of the Old Testament here is a bit more difficult to grasp. Hosea promises that judgment will come upon Israel because of its idolatry and pride; the people had forgotten the Lord. In the midst of these words of judgment, words of great comfort suddenly appear:
I will deliver this people from the power of the grave;
I will redeem them from death.
Where, O death, are your plagues?
Where, O grave, is your destruction?
But the promise seems to be withdrawn in the next line:
I will have no compassion,
even though he thrives among his brothers.
Perhaps we can say, in the light of Hosea’s entire message, that judgment will certainly come, though it is also the case that the Lord will finally restore Israel (Hos. 14:7–9) and ‘heal their waywardness’ (14:4). Paul sees the promise of redemption in Hosea fulfilled in Jesus Christ. Thus he picks up on the words of Hosea and sees them as fulfilled ultimately in the lives of believers. The victory and sting of death have been removed, and therefore Paul rhapsodically celebrates the defeat of death. This victory, however, is not yet fully experienced. Believers still await the realization of what is promised.
56. Verse 56 is quite remarkable, for Paul reflects in a very compressed way on death, sin and the law. The references to sin and the law are particularly interesting since these matters have not been the focus of the discussion. Paul’s root convictions come to the surface but in a compressed fashion, and what Paul says elsewhere about these matters helps us to fill in his intention. In saying that the sting of death is sin, the nexus between sin and death, which goes back to Eden, is uncovered. Sin brings death—that is, it separates people from God (Gen. 2:17; 3:3–4; Rom. 5:12; 6:23; 1 Cor. 15:21–22). The sting in death, then, is that it separates people from God, and that separation is permanent if one does not have life in Christ (Rom. 2:8, 9; 2 Thess. 1:5–9). Paul comments further: the power of sin is the law. The law is not the subject of discussion and plays a rather insignificant role in 1 Corinthians; thus we uncover one of Paul’s root convictions here. We find in Jewish tradition that there was a saying, ‘the more study of the Law the more life’ (m. ’Abot 2:7; cf. Sir. 45:5; 4 Ezra 14:30). The law was considered to be the means by which evil would be lessened in the world and in human beings. It was needed to restrain human sin. Paul does not disagree that the law may restrain sin if it is accompanied by disciplinary punishment (1 Tim. 1:8–10). Astonishingly, however, he also teaches that the law becomes the bridge of operations for sin in the lives of unbelievers (Rom. 7:5, 7–25). The law does not restrain sin in the human heart but inflames it so that transgression multiplies (Rom. 5:20). The law does not give life but kills (2 Cor. 3:6), brings death (2 Cor. 3:7) and condemns (2 Cor. 3:9). Sin draws the law into its orbit, into its sphere of influence, so that the law becomes an ally of death rather than of life.
57The victory over sin and death is not a human accomplishment: thanks go to God for the triumph (Rom. 7:25; 2 Cor. 2:14). The victory over sin and death comes through the Lord Jesus Christ. As readers we must connect what Paul says here with the beginning of the chapter. Forgiveness of sins, and therefore victory over death, comes through the death and resurrection of Jesus Christ (15:1–4). Thanks are given to God because of the good news of Jesus’ death and resurrection.
Vers. 53–57. For this corruptible must put on incorruption.—
The great change:—The apostle presents this—
III. As a boon for which gratitude ought to be felt and thanks returned. Gratitude is the appropriate sequel of benefits bestowed and appreciated. But to realise to the full the emotion of gratitude of which the apostle here speaks, we must actually close with and appropriate the glorious boon. This is the office of faith. None are excluded from the offers of the gospel: all are invited to partake of its blessed privileges; and however great and precious these privileges may be, so far as the present world is concerned, the actual consummation is the resurrection of the body and a portion in the kingdom of God. When the wilderness journey was over, and the wars of the settlement in Canaan at an end, how gladsome would every household be and every heart in Israel as they sat down each one under his vine and fig-tree, and none to make them afraid! But this was only a type of far more glorious things to come, when the epoch of sorrow and death is over, and the entire company of God’s redeemed enters upon the long-promised inheritance. (J. Cochrane, M.A.)
The celestial body of a Christian after the resurrection:—
III. What shall we do that we may come at these several great advantages of living at last in an heavenly body? The way to have better bodies is to have more virtuous souls. God hath put us into this body, as into the habit of a pilgrim on earth, as probationers for a more excellent clothing. And, according to our patience, our self-denial, our keeping the body in subjection to the mind, our governing the appetites and passions of it, so shall the resurrection and ascension of it be. (Abp. Tenison.) This mortal must put on immortality.—
The mortal immortalised:—Those who take thought for immortality are divided into two schools, the sensuous and the spiritual. The one picture to themselves a heaven of physical blessedness, a glorified earth—immortality only the state of the well-developed mortal! The other class regard heaven as a state utterly unlike the mortal—where the soul shall exist in the transcendental majesty of a risen spirit rather than as a redeemed and yet veritable man in Christ Jesus. Now both of these notions are alike unphilosophic and unscriptural. The text teaches not transubstantiation, but transfiguration—a change not of an essence, but only of aspects—and gives us twofold data for solving the problem of the after state.
Mortality and immortality:—I. We are mortal. As a simple statement of truth, this proposition needs neither proof nor illustration. If it did, the one might be found in the churchyard, the other in the sighs of the mourner. But while we all know and acknowledge the fact of our mortality, it is strange how seldom we consider it, how little we are affected by it. Those among us who are the most devoted to pleasure are universally found to be the most regardless of death. This can be accounted for only on the supposition that they think not at all, either of mortality or immortality, that sensual pleasure is an opiate powerful enough to lull every anxiety, to preclude every solemn reflection. And yet it seems incomprehensible how any thinking being should be able to shut his eyes to the fact that he is dying. The world is full of death, from the first and feeblest efforts of life, up to its most perfect examples.
III. The change between the present and future conditions of man will not destroy the identity either of his person or character. There is no alchemy in death to distil charitable and holy dispositions from the gross elements of selfishness and malignity—in it there is no purgatorial fire to change our base metal into refiner’s gold. As the soul enters the troubled waters of dissolution, so must it pass out of them on the other side, bearing that very transcript of character which time and the world have written on it. Are we striving, then, day by day, incessantly, to lay the restraints of godliness on our naturally rampant corruption? Are we watching and praying to guard our hearts from temptation by all the defences of piety and devotion? (W. Stevenson.)
The mind exchanging the mortal for the immortal:—Paul uses this language in relation to the body, but it may be useful to apply it to the mental and moral part of human nature. To—
III. Institutions of human life. 1. Our political institutions are mortal. Human governments are constantly dying. The unwisdom in their method of management, the unrighteousness of some of their laws, the haughtiness of those in power, and their constant fattening upon the overtaxed millions give mortality to governments. Man will one day put off these and put on the government of common sense, common justice, common benevolence. Men are craving not for the aristocratic or democratic, but for the theocratic, the reign of God, which is the reign of honesty and love. 2. Our ecclesiastical institutions are mortal. Whether they are Papal, Episcopal, Wesleyan, or Congregational, they are more or less mixed with error and must die.
III. As an enemy that shall be utterly destroyed. 1. In the resurrection to eternal life. 2. By Jesus Christ. (J. Lyth, D.D.)
Death swallowed up:—1. The death of sin in the life of grace. 2. The death of the body in the hope of life. 3. The corruption of death in incorruption. (Ibid.)
Death swallowed up in victory:—The victory is—I. Glorious. 1. The body rises. 2. Is clothed with immortality.
III. Triumphant. 1. Christ celebrates the triumph of His grace. 2. Saints participate in it. (Ibid.)
Death swallowed up in victory:—It is a dreadful sight to see an army routed and flying. But in my text is a worse discomfiture. It seems that a black giant proposed to conquer the earth. He gathered for his host all the aches and pains and maladies of the ages. He threw up barricades of grave-mound. He pitched tent of charnel-house. Some of the troops marched with slow tread, commanded by consumptions: some in double-quick, commanded by pneumonias. Some he took by long besiegement of evil habit, and some by one stroke of the battle-axe of casualty. He won all the victories in all the battle-fields. Forward, march! the conqueror of conquerors; and all the generals, presidents, and kings, drop under the feet of his war charger. But one Christmas night his antagonist was born. As most of the plagues and sicknesses and despotisms came out of the East it was appropriate that the new conqueror should come out of the same quarter. Power is given Him to awaken all the fallen of all the centuries. Fields have already been won, but the last day will see the decisive battle. When Christ shall lead forth His two brigades, the risen dead and the celestial host, the black giant will fall back, and the brigade from the riven sepulchres will take him from beneath, and the brigade of the descending immortals will take him from above, and “death shall be swallowed up in victory.” (T. De Witt Talmage, D.D.)
Victory over death:—Here is—
III. A complete victory. “Death is swallowed up in victory,” or for ever swallowed, abolished, destroyed in victory, or into victory. Christ has secured the immortality of the body—delivered from death and the grave; an entire destruction of the empire of death (Rev. 20:14; John 11:25, 26). After you have died you never can have the conflict again. Remember it is the last enemy; the cup of trembling shall no more be put into the hand, for “there will be no more death”; the inhabitants shall no more say they are sick; all tears shall be wiped away (Isa. 25:8; Rev. 21:4). There shall exist nothing but eternal life. “Because I live ye shall live also.” Thus every enemy is put down. (J. Boyd.)
Triumph over death:—
III. How are we to avail ourselves of this provision for our triumph? 1. We must be clothed in the righteousness of Christ. 2. We must know that we are in Him. 3. We must be prepared to give up the treasures and pleasures of this life for heaven. 4. We must therefore live near to God and elevated above the world.
The believer’s triumph:—
III. The arrival of this period shall be known as one of splendid triumph. By a fine poetic figure death is set forth as a powerful foe; and all the pains, &c., which death has inflicted are to be regarded as so many victories achieved by him. But there is a counter foe; and there is a victory achieved over this formidable foe. Glorious will be that victory! (1) A sufficient payment for all the trials of mortality. (2) A complete and satisfactory explanation of all the dark passages in the moral government of God upon earth. When all the redeemed shall join in one loud melodious song—“Unto Him that loved us,” &c. Conclusion: The subject furnishes—1. A ground of substantial consolation while we contemplate the departure of our Christian friends. 2. A ground for solemn and serious examination as to our state in reference to the arrival of that solemn hour. (J. Parsons.)
The Christian’s triumph over death:—
Where, O death, is your victory?
Where, O death, is your sting?
Verse 54a is a continuation and a verbal repetition of verse 53. By adding two time references, when and then, and changing the tense of the verb to put on to the past, Paul speaks as if a future event has already occurred. To be precise, the fulfillment of Paul’s words took place when Jesus rose from the dead. And with that resurrection, all believers know that also they will rise from the grave. This text is a vivid illustration of the constant tension in the New Testament of the now and the not yet. Through Jesus Christ, we acknowledge the reality of the resurrection, and through his promise to us we shall appropriate it at the consummation.
For the last time in this epistle, Paul quotes prophetic passages from the Old Testament Scriptures (Isa. 25:8; Hos. 13:14). He puts the fulfillment of the first prophecy in the future with these introductory words, “Then the saying that is written will be realized.” He quotes from the prophecy of Isaiah, but follows neither the Hebrew text nor the Septuagint. This is the translation of the Hebrew Scriptures: “He will swallow up death forever” (Isa. 25:8). And the Greek translation reads, “Death forcefully has swallowed [them] up.” According to the Hebrew text, the subject is God and death the object. But notice that Paul makes death the subject with the verb to swallow up in the passive. He adopts the Semitic style of writing the passive to circumvent the use of the divine name; he implies that God has eliminated death, that is, the power of death (refer to Heb. 2:14). And last, Paul changes the Hebrew translation forever to “in victory.” His wording accords with readings in other Greek translations of the Hebrew text.
“Death is swallowed up in victory.” Looking back at Jesus’ triumph over death and forward to the resurrection of all believers, Paul bursts out in jubilation. He understands the demise of life’s mortal enemy: death. Even though death continues to wield power as Christ’s last enemy (v. 26), Paul knows that God will destroy it. Death’s days are numbered.
Paul taunts death and asks mockingly: “Where, O death, is your victory? Where, O death, is your sting?” He borrows this second prophecy from Hosea, who writes that God will ransom the children of Israel from the grave and will deliver them from death. The prophet queries, “Where, O death, are your plagues? Where, O grave, is your destruction?” (Hos. 13:14). The Greek translation reads: “Where, O death, is your penalty? Where, O grave, is your sting?” Paul has changed the word penalty into “victory” to suit the flow of his presentation. And in the second question he has substituted the word death for “grave,” which in the Septuagint is Hades. But Paul never uses Hades in all his epistles. Perhaps he feared being misunderstood by those Greek readers who were acquainted with ancient mythology in which Hades was a Greek god and the underworld was called “the house of Hades.” This word, then, could not be part of Paul’s vocabulary.
A last comment on this verse. When Jesus stopped Paul on the way to Damascus, he said that it was hard for Paul to kick against the goads (Acts 26:14). Paul had to cope with the scars of these goads the rest of his life. Now Paul sees that death no longer has a goad and is, in a sense, powerless. Other scholars refer to the word sting as that of a scorpion. Both a goad and a sting strike fear into the heart of man. But those who are in Christ do not fear death with its goad or sting, for they know that Jesus indeed has conquered death. Therefore, Paul can boldly say:
56. The sting of death is sin, and the power of sin is the law.
In a single verse Paul expresses the doctrine of sin, the law, and death. What is this sting of death? Paul answers: sin. And what is the power of sin? Paul says: the law. So, what is the relation of sin, the law, and death? Sin is the cause of death, and knowledge of sin comes through the law. In brief, the law has a causative function. It brings to light sin committed against God. It gives sin its power, that without the law is dead (Rom. 7:8). The law, which is good, arouses sinful passions (Rom. 7:5), and as such empowers sin. The law convicts and condemns the sinner to death. Thus the law is an instrument of death because the sinner is unable to fulfill its demands. John Calvin observes, “Death has no other weapon except sin, with which to wound us, since death comes from the wrath of God. But God is angry only with our sins; do away with sin then, and death will not be able to harm us any more.… It is the Law of God that gives that sting its deadly power.”
Is there no hope? Yes, in response to Paul’s cry, “Who will rescue me from this body of death,” he answers, “Thanks be to God—through Jesus Christ our Lord!” (Rom. 7:24b–25). Paul proclaims the good news that Jesus Christ has fulfilled the law for his people.
57. But thanks be to God, who gives us the victory through our Lord Jesus Christ.
Paul’s jubilation is an appropriate climax to his lengthy discourse on the resurrection. In this climax he expresses his gratitude to God for the victory obtained through Jesus Christ. The key word in this verse is the term victory, which echoes the Old Testament quotations in the previous verses (v. 54–55).
What is this victory? Jesus died because of our sins and conquered death for us by rising from the grave. Through his death, he set us free from the bondage of sin and declared us righteous before God. On the basis of his resurrection and glorification, we look forward to being like him. By faith in Christ, we share his victory over Satan, death, hell, and the grave (compare 1 John 5:4). Conclusively, our risen Lord triumphantly holds the keys of death and Hades (Rev. 1:18).
While serving Christ, Paul repeatedly faced death. Even though he knows that death is still a powerful force on earth, he is absolutely certain that Jesus Christ has conquered death. Hence, he writes “God … gives us the victory.” Paul uses the present tense; that is, God keeps on giving us the victory in Christ. We may appropriate Jesus’ triumph and rejoice in the riches of salvation that are ours.
Paul clearly states that God gives us the victory through our Lord Jesus Christ. He notes first the work that Christ performed to set us free; next, he identifies Jesus as our Lord. We acknowledge him as our Lord and in gratitude serve him without distraction by doing his will. Christ is our victorious Lord and we are his grateful servants.
 Verbrugge, V. D. (2008). 1 Corinthians. In T. Longman III &. Garland, David E. (Ed.), The Expositor’s Bible Commentary: Romans–Galatians (Revised Edition) (Vol. 11, pp. 404–405). Grand Rapids, MI: Zondervan.
 Fee, G. D. (2014). The First Epistle to the Corinthians. (N. B. Stonehouse, F. F. Bruce, G. D. Fee, & J. B. Green, Eds.) (Revised Edition, pp. 889–892). Grand Rapids, MI; Cambridge, U.K.: William B. Eerdmans Publishing Company.
 Calvin, J., & Pringle, J. (2010). Commentaries on the Epistles of Paul the Apostle to the Corinthians (Vol. 2, pp. 64–66). Bellingham, WA: Logos Bible Software.
 Kistemaker, S. J., & Hendriksen, W. (1953–2001). Exposition of the First Epistle to the Corinthians (Vol. 18, pp. 584–586). Grand Rapids: Baker Book House.
As the culture war rages on, there is another battle raging to which we must turn our attention. When I was a boy, my dad would sometimes tell me, “No one will hurt you so much as others in the church.” In my lifetime, this has generally proven to be true. Believers sometimes experience the greatest hurt in their relationships with other professing believers in the church at large.
When a professing believer hurts our feelings or reputation, how should we respond? Should we, in turn, demean that individual by telling others (whether privately or publicly), “I can’t stand him,” or “she’s such a mess” or “I’m not even sure that he or she is a Christian.” To our shame, most of us are guilty of having responded in such sinful ways. When someone hurts us, the instinct of our flesh is to hurt them back.
Thankfully, God does not leave us to our fleshly instincts to learn how to respond. Instead, He instructs us in very specific ways about how we should respond when someone does us harm. By virtue of our union with Christ—in His death and resurrection—we can learn to put the following into practice:
The Scriptures differentiate between the children of God and unbelievers. Everyone who is united to Christ by faith has been adopted into God’s family. None of us deserves to be adopted into God’s family. It is the height of the spiritual blessings that God has conferred on us by grace. When we sin against others in the body, or when they sin against us, we are sinning against one of God’s beloved sons or daughters.
We are to view all professing believers as our brothers and sisters in Christ—as members of “the whole family in heaven and earth” (Eph. 3:14). Our actions are to accord with what we believe about the doctrine of adoption. If we are brothers and sisters in Christ, then we should “be kindly affectionate to one another with brotherly love” (Rom. 12:10), and we ought never “speak evil of one another” (James 4:11). If we viewed each other according to the doctrine of adoption, it would radically change the way that we respond when a brother or sister hurts us.
Jesus taught us to “bless those who curse you, pray for those who abuse you” (Luke 6:28). If this is true with regard to our relationship to our enemies, how much more of our relationship to an offending brother or sister? When someone does something to hurt us, we should pray that God would grant him repentance, give him the same grace we need, and make him fruitful. It is a mark of humility when we do so.
After all, that is what we should want others to pray for us if we were the offending party. The old adage is true: It’s impossible to hate someone for whom you are truly praying in love. Furthermore, we often forget that 1 John 5:15-16 can apply to personal interactions that we have with other believers:
If anyone sees his brother sinning a sin which does not lead to death, he will ask, and He will give him life for those who commit sin not leading to death.
We should make it our goal to overlook as many offenses as possible. The point is simple: A godly man or woman is a man or woman who knows how sinful he or she is and, therefore, should be able to pass by the personal offenses of the brethren. Scripture teaches us as much.
In the Proverbs we read, “Hatred stirs up strife, but love covers all sin” (Prov. 10:12); “He who covers a transgression seeks love, but he who repeats a matter separates friends” (17:9); and, “The discretion of a man makes him slow to anger, and his glory is to overlook a transgression” (19:11). Of course, this principle would not hold true with regard to a criminal act or some serious act of abuse. We are required to report such actions to the lawful authorities. However, it should hold true in most other circumstances.
If we cannot lovingly cover the offense of a brother, Jesus teaches us that it is incumbent on us to “go and tell him his fault…alone” (Matt. 18:15). This may be the least obeyed of all of Jesus’ commands. Infrequent are the times when one brother has privately gone to another brother by whom he believes that he has been wronged. It is vital for us to learn this lesson in our relationships with one another.
Jesus lays out the process by which the confrontation should occur—giving us recourse to include other brethren and the church if our brother will not receive private confrontation (Matt. 18:15-17). Of course, such private confrontation should only be done if it is safe to do so. We must always exercise wisdom and discernment in all circumstances.
In the house of God, Christians must learn to remember the identity of their brothers and sisters, humbly pray for their brothers and sisters, lovingly cover the sin of their brothers and sisters, and privately confront their brothers and sisters. As we do, we will see God’s grace healing and sustaining our relationships in ways that the world will never experience.
The hurt that occurs between believing brothers and sisters in Christ serves as a platform for the gospel to be at work. May God cause the truth of the gospel to work in our hearts in such a way as to impact our response to those who have hurt us in the church.
Rev. Nick Batzig is an associate editor for Ligonier Ministries and a pastor at Wayside Presbyterian Church (PCA). He formerly served as the organizing pastor of New Covenant Presbyterian Church in Richmond Hill, Georgia.
This article is adapted from “When Christians Hurt You” at feedingonchrist.org.Click Here to Subscribe to BCL’s Free Weekly Newsletter and Weekday Devotional
But you, O Sovereign LORD, deal well with me for your name’s sake; out of the goodness of your love, deliver me (Psalm 109:21).Here is a man who is under attack from rather unscrupulous persons. Those who attack him so bitterly are obviously not to be trusted. They are deceitful, he says. They are wicked. In other words, they are determined upon evil, and they are thoroughly unscrupulous; they do not care what they say or what they do. With lying tongues they are out to destroy.Perhaps some of you have had this experience. Someone who has deliberately sought to slander you, to besmirch your character, or ruin your reputation, has unjustly accused you and you know just how this man felt. Furthermore, these people are wholly unjustified in this attack. He says they do this without a cause, at least as far as the psalmist David can see, and we take him to be an honest man. He sees absolutely no reason for their accusations. They are afflicting him, upsetting him, and attacking him without his having given them any reason to do so.What shall he do? Well, what he does is beautiful. He commits the whole matter to the Lord in prayer. This closing prayer of the psalm is a marvelous picture of the right attitude, the right reaction, and the right way to handle this kind of a situation.Notice that the first thing he does is to commit the cause to God. But you, O Sovereign LORD, deal well with me for your name’s sake. Here is a man who understands how life operates. He understands the truth behind the admonition of Scripture, both in the Old and New Testament, ‘It is mine to avenge; I will repay,’ says the Lord (Deuteronomy 32:35; Romans 12:19). Vengeance is mine! Don’t you try it; don’t you attempt it. Don’t try to ‘get even,’ because if you do, you’ll only make the matter worse. You will perpetuate a feud that may go on for years, even for centuries, destroying, wrecking, damaging others, and creating all kinds of difficulties both for them and for you. No, vengeance is mine, says the Lord. I am the only one who has the wisdom adequate to handle this kind of a problem. The psalmist recognizes that and commits the cause to God.But he also understands that God’s name is involved in all this. When God’s people are being persecuted, then God is also being persecuted. It is up to God to defend His name, not people. Recall that when Saul of Tarsus was converted on the Damascus road and the Lord Jesus appeared to Him that Saul cried out to Him and said, Lord, who are you? Jesus said, I am Jesus whom you are persecuting. Saul was persecuting the Christians, but when he was persecuting them, he was also persecuting the Lord. God is involved in His people’s trials. God is involved in what happens to His own. The psalmist, understanding this, commits the whole cause to God and says, God, you deal with it. It is Your problem. Your name is involved; you handle it on my behalf for Your name’s sake. Is that not a thoroughly Christian reaction?Father, forgive me for striking back when I have been falsely accused. Help me to commit my cause to You, trusting that You know how to work these things out.
The Holy Spirit, unlike human companions, is perfectly adequate to meet our every need.Our Incomparable Companion – In Touch – October 10/11 — Christianity.com
Our Incomparable Companion
Most of us don’t like being alone for extended periods of time. In fact, we are not designed to live in isolation. Even at the very beginning, God said, “It is not good for the man to be alone” (Gen. 2:18). But sometimes situations in life leave us separated from others. Or perhaps we simply feel lonely, even though we live with our mate or family. But whatever your situation may be, if you are a believer, you’re never alone.
Knowing His followers could feel abandoned after His crucifixion and ascension, Jesus promised to send them a Helper who would never leave them—the Spirit of truth. The same One who came to them at Pentecost still abides within every believer. He has been sent to walk alongside us as our comforter, enabler, and guide.
The Holy Spirit, unlike human companions, is perfectly adequate to meet our every need. Since He knows us intimately, He can comfort us in pain and loss when no one else can. Anytime we find ourselves in a quandary, He knows exactly what we ought to do. Since the future is laid bare before His eyes, He’s aware of all the details that concern us. What’s more, He promises to guide us each step of the way, calming our fears and overcoming our inadequacies.
Because we were created for God, only through His Spirit are we made complete. He is the ultimate solution to man’s aloneness: He’s always available and will never forsake or forget you. When others let you down, the Comforter is present to lift you up with the reminder that you’re not alone.
For more biblical teaching and resources from Dr. Charles Stanley, please visit www.intouch.org.
And Listen to Dr. Charles Stanley at OnePlace.com!
But you are a chosen race, a royal priesthood, a holy nation, a people for his own possession, that you may proclaim the excellencies of him who called you out of darkness into his marvelous light. – 1 Peter 2:9
Scripture reading: 1 Peter 2:1-12
In this text, the church is defined as a holy nation. A nation is a group of people combined by common laws and government, privileges, obligations and customs. Jesus Christ is our King. We are to live by His Word. We have privileges such as freedom from sin and freedom to enjoy fellowship with God. We have common traditions (worship, devotions, sacraments). We have a passion to welcome new citizens to the kingdom. Our citizenship is in the heavenly kingdom of Jesus. We are a holy nation – that is, one set apart, consecrated to bringing glory to God in this world.
We seek His kingdom and righteousness first of all. Zechariah 14:20-21 foretells this kingdom where:
HOLY TO THE LORD will be inscribed on the bells of the horses, and the cooking pots in the LORD’s house will be like the sacred bowls in front of the altar. Every pot in Jerusalem and Judah will be holy to the LORD Almighty.
Indeed, our clothes, cars, tools, homes, cell phones, pots and pans are set apart, holy to the Lord. We are holy to the Lord. If we live, we live to the Lord; and if we die, we die to the Lord. (Romans 14:7). Whatever we do, whether in word and deed, we do it all in the name of the Lord Jesus (Colossians 3:17).
We must use our citizenship in this world for the advancement of Christ’s heavenly kingdom, to bring praise to Him.
Suggestions for prayer
Pray that we use all we are and have in service to Jesus. Pray that we may be ambassadors for our King, calling all people to faith.
Rev. Calvin Tuininga is the Pastor Emeritus of the Covenant United Reformed Church in Pantego, North Carolina. This daily devotional is also available in a print edition you can buy at Nearer to God Devotional.