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Selected Verse: 1 Corinthians 15:51 - King James

Verse	Translation	Text
1Co 15:51	King James	Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,

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A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]
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, Th1 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Rom 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 Th1 4:15, Th1 4:17, and with the apostle's argument here, which is that a change is necessary (Co1 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."

A Commentary, Critical, Practical, and Explanatory on the Old and New Testaments, by Robert Jamieson, A.R. Fausset and David Brown [1882]

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, Th1 4:15) YOU, who think you have so much knowledge, "a mystery" (compare Rom 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 Th1 4:15, Th1 4:17, and with the apostle's argument here, which is that a change is necessary (Co1 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."

Notes on the Bible, by Albert Barnes, [1834]
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 Co1 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 Th1 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 Thes. 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 Jo1 2:18 says, "It is the last time;" compare Heb 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" (Isa 2:2; Mic 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 Act 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;" Mar 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; Joh 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 Co1 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 Co1 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.

Notes on the Bible, by Albert Barnes, [1834]

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 Co1 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 Th1 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 Thes. 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 Jo1 2:18 says, "It is the last time;" compare Heb 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" (Isa 2:2; Mic 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 Act 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;" Mar 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; Joh 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 Co1 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 Co1 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.

The Scofield Bible Commentary, by Cyrus Ingerson Scofield, [1917]
mystery (See Scofield) - (Mat 13:11).

Vincent's Word Studies, by Marvin R. Vincent [1886]
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.

Explanatory Notes on the Whole Bible, by John Wesley [1754-65]
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.

Adam Clarke Commentary on the Whole Bible - Published 1810-1826
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.

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²⁷ And as it is appointed unto men once to die, but after this the judgment:

⁵³ For this corruptible must put on incorruption, and this mortal must put on immortality.

¹⁷ Then we which are alive and remain shall be caught up together with them in the clouds, to meet the Lord in the air: and so shall we ever be with the Lord.

¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

²⁵ For I would not, brethren, that ye should be ignorant of this mystery, lest ye should be wise in your own conceits; that blindness in part is happened to Israel, until the fulness of the Gentiles be come in.

¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

⁵² In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.

³⁰ For this cause many are weak and sickly among you, and many sleep.

²³ Then went this saying abroad among the brethren, that that disciple should not die: yet Jesus said not unto him, He shall not die; but, If I will that he tarry till I come, what is that to thee?

³² But of that day and that hour knoweth no man, no, not the angels which are in heaven, neither the Son, but the Father.

⁷ And he said unto them, It is not for you to know the times or the seasons, which the Father hath put in his own power.

¹ But in the last days it shall come to pass, that the mountain of the house of the LORD shall be established in the top of the mountains, and it shall be exalted above the hills; and people shall flow unto it.

² And it shall come to pass in the last days, that the mountain of the LORD'S house shall be established in the top of the mountains, and shall be exalted above the hills; and all nations shall flow unto it.

² Hath in these last days spoken unto us by his Son, whom he hath appointed heir of all things, by whom also he made the worlds;

¹⁸ Little children, it is the last time: and as ye have heard that antichrist shall come, even now are there many antichrists; whereby we know that it is the last time.

¹⁵ For this we say unto you by the word of the Lord, that we which are alive and remain unto the coming of the Lord shall not prevent them which are asleep.

⁷ But we speak the wisdom of God in a mystery, even the hidden wisdom, which God ordained before the world unto our glory:

¹¹ He answered and said unto them, Because it is given unto you to know the mysteries of the kingdom of heaven, but to them it is not given.