I. THE FOLLY OF SELF DENIAL AND SUFFERING FOR CHRISTIANITY. These must be branded as imbecile; yet they have ever seemed most sublime. But if there be no resurrection (the resurrection of the body being vital to the gospel and all its hopes, as Paul has shown in preceding verses of this chapter), the argument for such conduct fails. Why order one's life for a future which will never be realized? Why suffer for a lie as though it were a truth? There were some who had been "baptized for the dead" - an obscure expression, but probably meaning baptized to take the place of those who had suffered martyrdom. Why should these court so stern a fate if Christianity were a deception? The apostle had "fought with beasts at Ephesus" - probably figurative, to express his contest with beastlike men. He "died daily" in his faithfulness to his commission as a preacher of - what? Ah! upon the what depended everything. According to the answer, Paul was an utter fool or a marvellously heroic saint. If there was no resurrection, and if therefore the gospel fell to the ground, he was undoubtedly the former.

II. THE REMOVAL OF RESTRAINTS FROM INDULGENCE AND VICE. The denial of the doctrine of the resurrection involved the denial of the gospel, and with this perished the hope of salvation. Christians thus became as men of this world, having no bright hope of the hereafter. Consequently the check upon natural appetite was removed. Common sense would seem to favour a life of Epicurean pleasure. If there be no hope concerning the world to come, let us make the best of the world that now is: "Let us eat and drink; for tomorrow we die." "Soul, thou hast much goods laid up for many years: take thine ease, eat, drink, and be merry." The apostle is not supposing that there is no future existence. By "the resurrection" in this chapter he means the resurrection of the body, but he shows that with the rejection of this doctrine Christianity is destroyed, and here he is showing that if Christianity be destroyed the incentives to a pure and virtuous life are removed. His thought seems to be that, apart from Christianity, there is nothing in the world which will constrain men generally to live great and noble and self-denying lives. And this is a matter for our most serious reflection. If Christianity be done away with, what is there which will restrain men from indulgence and vice? No other religion can compete with Christianity; if it falls, all religion is doomed. Can philosophy do the practical work required? Alas! it is possible to be a very excellent philosopher and a very poor moralist. Will general education restrain men? It will, when cleverness and goodness mean the same thing, but not before! Will art and refinement effect what is needed? The palmiest days of art have been the days of most glaring obscenity, and refinement has shown over and over again how easily it allies itself with brutal lust. If Christianity falls, the prevailing doctrine amongst men must be, "let us eat and drink; for tomorrow we die."

II. CAREFULLY SHOULD WE GUARD AGAINST EMBRACING THIS FATAL OPINION. We may find difficulty in believing the doctrine; we shall find disaster in rejecting it.

1. The apostle notices one thing very likely to lead us astray. "Evil communications [or, 'evil company'] corrupt good manners" - a line borrowed from the Greek poet Menander. "Can a man touch pitch and not be defiled?" Many mix amongst the ungodly, confident in strength, and fall. We need remember that, in our present state, we are more easily influenced towards the wrong than the right. Our minds are not equally poised. There is already a bias. Strange that those who are so bold to venture into the atmosphere of moral evil shun that of physical evil. A professing Christian will company with an arrant unbeliever, but not with a man suffering from small-pox.

2. Sin must not be yielded to. (Ver. 34.) Those who live in sin easily persuade themselves of the truth of anything which they would like to be true. As denial of the resurrection leads to sin, so sin leads to the denial of the resurrection. Sin blinds the intellect as well as corrupts the heart.

3. If we have been at all betrayed, we should at once seek to recover our position. "Awake to righteousness," or, "awake up righteously." We are more than half asleep if we deny that for which there is abundant evidence. We need to rub our eyes or to ask the great Physician to touch them. "Awake," or "be sober." The condition of those who deny the resurrection is one of carnal intoxication. In denial our faces are towards evil; in assent and reception we turn towards righteousness. "Righteousness" in the world depends, according to the apostle, upon the reception of this doctrine, because with it stands or falls Christianity itself.

4. Denial involves ignorance of God. (Ver. 34.) To the Sadducees, who denied the resurrection, Christ said, "Ye do err, not knowing the Scriptures, nor the power of God" (Matthew 22:29). Men say, God cannot do this thing; but with him "all things are possible." True knowledge of God marvellously helps our faith. We doubt and question, not because we know so much, but because we know so little. The Corinthians boasted much of their knowledge; here Paul charges them with gross ignorance. - H.

We have now reached the second of St. Paul's argumenta ad hominem. The first is the argument for the resurrection from the baptism of the dead. The second is the argument which he derives from his perils and sufferings. Admit that his hope would not make him ashamed, and his career was noble and heroic: deny it, and his career was a senseless bravado. Good trees do not spring from evil roots. Devotion to truth, a charity capable of all sacrifices — these are qualities which do not grow out of a lie, or faith in a lie. That cannot be a lie which made St. Paul so true and great a man. St. Paul begins by asking, "If the dead rise not, why stand we in jeopardy every hour?" and he affirms, "I die daily" (vers. 30, 31). We know what his life was like.

I. THE APOSTLE'S LIFE WAS A DAILY DEATH, AN HOURLY JEOPARDY.

1. Elsewhere, he furnishes us with a more detailed description, and thus supplies us with the best commentary on these words (2 Corinthians 11:23-28.) But mark how he says it (ver. 31). Instead of "I protest," read, "I swear"; for St. Paul here uses a common Greek form of oath. He frequently employs the most solemn adjurations. Christ's "Verily, verily," is an oath. Nay, the Almighty Himself is represented as swearing by Himself (Hebrews 6:16-18; Genesis 22:16-18). But let us also note by what Paul swears — "by my boast of you which I have in Christ Jesus." The Corinthians were the seal of his apostleship. His very oath, therefore, must have touched their hearts, and have predisposed them to a cordial acceptance of that which he was about to advance. It is, indeed, by these delicate touches of a most tender and loving nature, that St. Paul declares himself to us and constrains us to love and admire him.

2. The apostle cites one special instance of the jeopardy in which he always stood (ver. 22). If we assume that St. Paul did on one occasion fight with beasts in the Ephesian stadium, his argument is plain. It means that here again he was a mere idiot to incur deadly peril, if he were teaching a lie. But this is improbable. Paul was a Roman citizen, and could not therefore be legally condemned to the arena, he could very hardly have escaped from it with his life. In the Acts, moreover, there is no hint of any such conflict; nor does the apostle ever refer to one in any catalogue of his dangers. On all these grounds we conclude that he is here speaking metaphorically, viz., that he had to encounter men as brutish and fierce as wild beasts. Such figures of speech are common in all ages and lands. Heraclitus expressly calls the Ephesians "beasts," using the very word which St. Paul employs. And no one who reads Acts 19 will deny the propriety of the epithet. The multitude rushed into the theatre like a herd of bulls in wild stampede, and, like bulls, bellowed some one thing, and some another: and then, like beasts irritated by a red rag, as soon as they heard that Alexander was a Jew, went mad with rage, more like beasts that want discourse of reason than rational men. As St. Paul listened to their din, the epithet of Heraclitus may have occurred to him and have fixed itself on his memory. And if his letters to the Corinthians were written after the tumult at Ephesus, he may here allude to that confused and terrible scene. In Ephesus, as elsewhere, he risked all, because he believed in Christ as the resurrection and the life (cf. 2 Corinthians 1:8-10).

II. TO RUN SUCH A RISK DAILY AND HOURLY, ST. PAUL AFFIRMS TO BE IMPOSSIBLE TO MEN WHO DID NOT BELIEVE A FUTURE LIFE (ver. 32).

1. Those who believe that dead men are not raised have as their motto, "Let us eat and drink, for to-morrow we die," which the apostle cites from (Isaiah 22:13). Yet it is curious to note that at Anchiale in Cilicia (the apostle being of Tarsus in Cilicia) there was a statue with this inscription: "Sardanapalus, the son of Anacyndraxes (Sennacherib), built Anchiale and Tarsus in one day. Stranger, eat, drink, and play, for all the rest is not worth this" — this being a fillip which the fingers of the statue were in the act of giving. In the prophet it has a special historical reference. Jerusalem was besieged by the Babylonians. The slain lay unburied in its streets. Dearth preyed on the living. By all these calamites God was calling His people to repentance. Instead of responding and waxing desperate with despair, they gave themselves to reckless mirth and revelry, crying, "Let us eat and drink, for tomorrow we die." It is this outcry of desperate ghastly mirth — which has been heard in Athens, in Florence, in London, in Paris, as well as in Jerusalem — which St. Paul quotes, which he puts into the mouth of those who deny a resurrection. To them, human life is a mere siege. The hosts of death are encamped against it. The fatal assault may be delivered at any moment. Why should they restrain their appetites? "Why deny themselves to-day for a to-morrow that may never dawn? Why desire a morrow which brings no hope with it? Better eat and drink, and snatch what little pleasure may be had! (cf. Wisdom of Solomon 2:1-9).

2. This was the tone taken in the apostle's time by the degenerate Epicurean school. It was the prevalent tone of the empire. In Corinth the ghastly revel was at its height.

3. Hence it is that St. Paul, when writing to the Corinthians, lays such emphasis on the resurrection. If he can help it, he will not so much as have them listen to those who jest about the future life, or deny it, or urge them to riot and excess because they must soon perish. They may think there can be no great harm in hearing what these scufflers have to say. "There is harm in it," replies St. Paul. One of your own poets long since said, "Vile speeches honest customs do corrupt." And if you listen to the Epicurean speeches which are rife about you, your habits of thought and life will degenerate. And we have not outgrown the need of this proverb. I have known men listen complacently to jests against good morals or religious truths, although they themselves condemn irreligion and immorality Their excuse is that it is "only a jest," that "words break no bones," that "a little freedom of speech does no harm." The wise Greek poet was not of their mind; nor was the holy apostle.

4. From the words with which St. Paul closes this paragraph (ver. 34) there is reason to fear that the good Christian customs of some of the Corinthians had suffered from the vile speeches of the heathen. "Wake up from your orgies," he exclaims. Their only hope lay in rousing themselves to righteousness. They would come to "the knowledge of God" as they set themselves to do His will. They would learn that there was a resurrection unto life as they ordered their present life wisely, holily, and in the fear of God. Conclusion: Of the many points of interest incidentally suggested by these verses, none, perhaps, is more pertinent to the present time than St. Paul's use of the Greek poets; for there are still good people who object to the introduction of what they call secular topics into religious discussions or exhortations, and object to a classical curriculum for students destined for the Christian ministry, and, therefore, it may be well to ask them to consider the example of St. Paul. Here, if he quotes from a Hebrew prophet, he also quotes from a Greek poet; and it would be hard to deny that the same spirit which moved him to cite Isaiah also moved him to cite Menander (see also his quotation from Aratus and Kleanthes in Acts 17:28, and from Epimenides in Titus 2:12). The probability is, that he had studied the Greek poets only less earnestly than the Hebrew prophets. His use of them sanctions our use of them. There is also abundant proof that the apostle was as familiar with the Greek philosophy as with Greek poetry: we cannot so much as gather his meaning in many parts of his Epistles to the Ephesians, Colossians, Philippians, etc., except as we acquaint ourselves with the themes and terms of Hellenic speculation. This is a sufficient proof that secular learning is lawful and desirable in those who handle "the things of the Spirit"; that this, like all other gifts or accomplishments, may be and ought to be devoted to the service of God and of His Christ.

(S. Cox, D.D.)

Adam, Cephas, Corinthians, James, Paul, PeterCorinth, EphesusApostles, Danger, Endanger, Expose, Hour, Jeopardy, Ourselves, Peril, Stand1. By Christ's resurrection,
12. he proves the necessity of our resurrection,
16. against all such as deny the resurrection of the body.
21. The fruit,
35. and the manner thereof;
51. and of the resurrection of those who shall be found alive at the last day.

1 Corinthians 15:30-31

     2414   cross, centrality
     8481   self-sacrifice

1 Corinthians 15:30-32

     9315   resurrection, of believers

The Image of the Earthly and the Heavenly
Eversley, Easter Day, 1871. 1 Cor. xv. 49. "As we have borne the image of the earthy, we shall also bear the image of the heavenly." This season of Easter is the most joyful of all the year. It is the most comfortable time, in the true old sense of that word; for it is the season which ought to comfort us most--that is, it gives us strength; strength to live like men, and strength to die like men, when our time comes. Strength to live like men. Strength to fight against the temptation which …
Charles Kingsley—All Saints' Day and Other Sermons

Third Sunday after Easter Second Sermon.
Text: First Corinthians 15, 20-28. 20 But now hath Christ been raised from the dead, the firstfruits of them that are asleep. 21 For since by man came death, by man came also the resurrection of the dead. 22 For as in Adam all die, so also in Christ shall all be made alive. 23 But each in his own order: Christ the firstfruits; then they that are Christ's, at his coming. 24 Then cometh the end, when he shall deliver up the kingdom to God, even the Father; when he shall have abolished all rule and …
Martin Luther—Epistle Sermons, Vol. II

Fourth Sunday after Easter
Text: First Corinthians 15, 35-50. 35 But some one will say, How are the dead raised? and with what manner of body do they come? 36 Thou foolish one, that which thou thyself sowest is not quickened except it die: 37 and that which thou sowest, thou sowest not the body that shall be, but a bare grain, it may chance of wheat, or of some other kind; 38 but God giveth it a body even as it pleased him, and to each seed a body of its own. 39 All flesh is not the same flesh; but there is one flesh of men, …
Martin Luther—Epistle Sermons, Vol. II

Fifth Sunday after Easter
Text: First Corinthians 15, 51-58. 51 Behold, I tell you a mystery: We all shall not sleep, but we shall all be changed, 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. 53 For this corruptible must put on incorruption, and this mortal must put on immortality. 54 But when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall come to pass …
Martin Luther—Epistle Sermons, Vol. II

Eleventh Sunday after Trinity Paul's Witness to Christ's Resurrection.
Text: 1 Corinthians 15, 1-10. 1 Now I make known unto you, brethren, the gospel which I preached unto you, which also ye received, wherein also ye stand, 2 by which also ye are saved, if ye hold fast the word which I preached unto you, except ye believed in vain. 3 For I delivered unto you first of all that which also I received: that Christ died for our sins according to the scriptures; 4 and that he was buried; and that he hath been raised on the third day according to the scriptures; 5 and that …
Martin Luther—Epistle Sermons, Vol. III

Small Duties and the Great Hope
'But as touching brotherly love, ye need not that I write unto you; for ye yourselves are taught of God to love one another. 10. And indeed ye do it toward all the brethren which are in all Macedonia: but we beseech you, brethren, that ye increase more and more; 11. And that ye study to be quiet, and to do your own business, and to work with your own hands, as we commanded you; 12. That ye may walk honestly toward them that are without, and that ye may have lack of nothing. 13. But I would not have …
Alexander Maclaren—Expositions of Holy Scripture

The Christian and the Scientific Estimate of Sin
"Christ died for our sins."--I COR. XV. 3. Nothing is more characteristic of Christianity than its estimate of human sin. Historically, no doubt, this is due to the fact that the Lord and Master of Christians died "on account of sins." His death was due, as we have seen, both to the actual, definite sins of His contemporaries, and also to the irreconcilable opposition between His sinless life and the universal presence of sin in the world into which He came. But it is with the Christian estimate …
J. H. Beibitz—Gloria Crucis

Outward and Inward Morality
OUTWARD AND INWARD MORALITY I Cor. xv. 10.--"The Grace of God." Grace is from God, and works in the depth of the soul whose powers it employs. It is a light which issues forth to do service under the guidance of the Spirit. The Divine Light permeates the soul, and lifts it above the turmoil of temporal things to rest in God. The soul cannot progress except with the light which God has given it as a nuptial gift; love works the likeness of God into the soul. The peace, freedom and blessedness of all …
Johannes Eckhart—Meister Eckhart's Sermons

April the Sixth First-Hand Knowledge of Christ
"Last of all He was seen of me also." --1 CORINTHIANS xv. 1-11. And by that vision Saul of Tarsus was transformed. And so, by the ministry of a risen Lord we have received the gift of a transfigured Paul. The resurrection glory fell upon him, and he was glorified. In that superlative light he discovered his sin, his error, his need, but he also found the dynamic of the immortal hope. "Seen of me also!" Can I, too, calmly and confidently claim the experience? Or am I altogether depending upon another …
John Henry Jowett—My Daily Meditation for the Circling Year

April the Seventh if Christ were Dead!
1 CORINTHIANS xv. 12-26. "If Christ be not risen!" That is the most appalling "if" which can be flung into the human mind. If it obtains lodging and entertainment, all the fairest hopes of the soul wither away like tender buds which have been nipped by sharp frost! See how they fade! "Your faith is vain." It has no more strength and permanency than Jonah's gourd. Nay, it has really never been a living thing! It has been a pathetic delusion, beautiful, but empty as a bubble, and collapsing at …
John Henry Jowett—My Daily Meditation for the Circling Year

Sudden Conversions.
"By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain."--1 Cor. xv. 10. We can hardly conceive that grace, such as that given to the great Apostle who speaks in the text, would have been given in vain; that is, we should not expect that it would have been given, had it been foreseen and designed by the Almighty Giver that it would have been in vain. By which I do not mean, of course, to deny that God's gifts are oftentimes abused and wasted by man, which …
John Henry Newman—Parochial and Plain Sermons, Vol. VIII

Paul's Estimate of Himself
'By the grace of God I am what I am: and His grace which was bestowed upon me was not in vain.'--1 COR. xv. 10. The Apostle was, all his life, under the hateful necessity of vindicating his character and Apostleship. Thus here, though his main purpose in the context is simply to declare the Gospel which he preached, he is obliged to turn aside in order to assert, and to back up his assertion, that there was no sort of difference between him and the other recognised teachers of Christian truth. He …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Unity of Apostolic Teaching
Whether it were I or they, so we preach, and so ye believed.'--1 COR. xv. 11. Party spirit and faction were the curses of Greek civic life, and they had crept into at least one of the Greek churches--that in the luxurious and powerful city of Corinth. We know that there was a very considerable body of antagonists to Paul, who ranked themselves under the banner of Apollos or of Cephas i.e. Peter. Therefore, Paul, keenly conscious that he was speaking to some unfriendly critics, hastens in the …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Certainty and Joy of the Resurrection
'But now is Christ risen from the dead ... the first fruits of them that slept.'--1 COR. xv. 20. The Apostle has been contemplating the long train of dismal consequences which he sees would arise if we only had a dead Christ. He thinks that he, the Apostle, would have nothing to preach, and we, nothing to believe. He thinks that all hope of deliverance from sin would fade away. He thinks that the one fact which gives assurance of immortality having vanished, the dead who had nurtured the assurance …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

Remaining and Falling Asleep
'After that He was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.'--1 COR. xv. 6. There were, then, some five-and-twenty years after the Resurrection, several hundred disciples who were known amongst the churches as having been eyewitnesses of the risen Saviour. The greater part survived; some, evidently a very few, had died. The proportion of the living to the dead, after five-and-twenty years, is generally the opposite. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Death of Death
'But now is Christ risen from the dead, and become the first-fruits of them that slept. 21. For since by man came death, by man came also the resurrection of the dead.... 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed, 52. In a moment, in the twinkling of an eye, at the last trump, (for the trumpet shall sound;) and the dead shall …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

The Power of the Resurrection
'I delivered unto you first of all that which I also received, how that Christ died for our sins according to the Scriptures; 4. And that He was buried, and that He rose again the third day according to the Scriptures.'--1 COR. xv. 3, 4. Christmas day is probably not the true anniversary of the Nativity, but Easter is certainly that of the Resurrection. The season is appropriate. In the climate of Palestine the first fruits of the harvest were ready at the Passover for presentation in the Temple. …
Alexander Maclaren—Romans, Corinthians (To II Corinthians, Chap. V)

On the Atonement.
"How that Christ died for our sins according to the Scriptures."-1 Cor. xv. 3. "For he hath made him to be sin for us, who knew no sin; that we might be made the righteousness of God in him."-2 Cor. v. 21. "But God commendeth his love toward us, in that while we were yet sinners, Christ died for us."-Rom. v. 8. "The Lord is well pleased for his Righteousness' sake: he will magnify the law and make it honorable."-Isa. xlii. 21. "Whom God hath set forth to be a propitiation, through faith in his blood, …
Charles G. Finney—Sermons on Gospel Themes

Victory Over Death.
Preached May 16, 1852. VICTORY OVER DEATH. "The sting of death is sin, and the strength of sin is the law. But thanks be to God which giveth us the victory through our Lord Jesus Christ."--1 Cor. xv. 56, 57. On Sunday last I endeavoured to bring before you the subject of that which Scripture calls the glorious liberty of the Sons of God. The two points on which we were trying to get clear notions were these: what is meant by being under the law, and what is meant by being free from the law? When …
Frederick W. Robertson—Sermons Preached at Brighton

Thoughts on the Last Battle
When I select such a text as this, I feel that I cannot preach from it. The thought o'ermasters me; my words do stagger; there are no utterances that are great enough to convey the mighty meaning of this wondrous text. If I had the eloquence of all men united in one, if I could speak as never man spake (with the exception of that one godlike man of Nazareth), I could not compass so vast a subject as this. I will not therefore pretend to do so, but offer you such thoughts as my mind is capable of …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 1: 1855

"Alas for Us, if Thou Wert All, and Nought Beyond, O Earth"
We will try and handle our text this morning in this way. First, we are not of all men most miserable; but secondly, without the hope of another life we should be--that we are prepared to confess--because thirdly, our chief joy lies in the hope of a life to come; and thus, fourthly, the future influences the present; and so, in the last place, we may to-day judge what our future is to be. I. First then, WE ARE NOT OF ALL MEN MOST MISERABLE. Who ventures to say we are? He who will have the hardihood …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 10: 1864

A Leap Year Sermon *
"One born out of due time."--1 Corinthians 15:8. PAUL THUS DESCRIBES himself. It was necessary that Paul, as an apostle, should have seen the Lord. He was not converted at the time of Christ's ascension; yet he was made an apostle, for the Lord Jesus appeared to him in the way, as he was going to Damascus, to persecute the saints of God. When he looked upon himself as thus put in, as it were, at the end of the apostles, he spoke of himself in the most depreciating terms, calling himself "one born …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 46: 1900

Resurgam
I propose this morning, as God shall enable, to listen to that voice of spring, proclaiming the doctrine of the resurrection, a meditation all the more appropriate from the fact, that the Sabbath before last we considered the subject of Death, and I hope that then very solemn impressions were made upon our minds. May the like impressions now return, accompanied with more joyous ones, when we shall look beyond the grave, through the valley of the shadow of death, to that bright light in the distance--the …
Charles Haddon Spurgeon—Spurgeon's Sermons Volume 6: 1860

28TH DAY. A Joyful Resurrection.
"He is Faithful that Promised." "This corruptible must put on incorruption."--1 COR. xv. 53. A Joyful Resurrection. Marvel of marvels? The sleeping ashes of the sepulchre starting at the tones of the archangel's trumpet!--the dishonoured dust, rising a glorified body, like its risen Lord's? At death, the soul's bliss is perfect in kind; but this bliss is not complete in degree, until reunited to the tabernacle it has left behind to mingle with the sods of the valley. But tread lightly on that grave, …
John Ross Macduff—The Faithful Promiser

1 Corinthians 15:30 NIV
1 Corinthians 15:30 NLT
1 Corinthians 15:30 ESV
1 Corinthians 15:30 NASB
1 Corinthians 15:30 KJV

1 Corinthians 15:30 Bible Apps
1 Corinthians 15:30 Parallel
1 Corinthians 15:30 Biblia Paralela
1 Corinthians 15:30 Chinese Bible
1 Corinthians 15:30 French Bible
1 Corinthians 15:30 German Bible

1 Corinthians 15:30 Commentaries

Bible Hub