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The apostle had mentioned his sufferings in general, in the former verses, to testify his belief and hope of a future resurrection: here he relates one particular kind and manner of suffering; namely, his fighting with beasts at Ephesus. To what purpose had he that mighty struggle there, and ran such a hazard of his life as that was, if he had no hope of a better life after this, no expectation of a blessed resurrection?
If I have fought with beasts at Ephesus, &c. A twofold interpretation is given of these words: some understand them literally and properly, that he did really combat with wild beasts;; it being usual in those times of persecution, under heathenish powers, to cast Christians to wild beasts; the common cry then was, Christianos ad leones, Away with the Christians to the lions.
But some object against this interpretation, That the apostle being a freeman of Rome, had no such indignity offered to him; that in the Acts of the Apostles St. Luke gives no relation of it; and that the apostle himself in the catalogue he gives of his sufferings, 2Co_11:16-33 makes no mention of it; unless it be comprehended under those general words, In deaths often.
Others therefore understand the words in a metaphorical sense, I have fought with beasts; that is, savage men, with men like beasts in their manners and conditions. And thus some refer this conflict to Act_19:23-41 where we read of his contest with Demetrius, and the silversmiths, about Diana's temple at Ephesus.
Others refer it to Act_14:19-20 when he was stoned at Lystra, and left for dead. But whether we understand it literally or figuratively, the force of the argument lies thus: If I have undergone such deaths and dangers at Ephesus as I have done, and exposed my life the the utmost hazard, in hopes of a happy resurrection, what profit is all this to me, if there be no resurrection? What get I by such hazards and hardships, if there be no life to come? Nay, if matters be so, it will be more reasonable to say, Let us eat and drink, for tomorrow we die.
Verily, then, sensual fools are the wisest men; and they have the best of it that gratify their appetites and brutish desires, expecting they shall shortly die, and there will be an end of them.
Learn hence, 1. That faith in the resurrection to a future life, encourages us against all the troubles and afflictions of this present life; the hope of future good is a powerful support under the pressure and burden of present evil.
Learn, 2. That upon supposition that there is no happiness beyond the grave, a life of sensual pleasure is not absurd. The epicure's song (Ede, bibe, lude, post mortem nulla voluptas; Eat, drink, play, and while it is day, for after death no man shall breathe;) seems not unreasonable.