1 Corinthians 15

-8 1 3 2 -9 1 0 0 0 0 13 96 -9 2 0 0 2 0 1 RVStyle2 7 StyleNameNormal textFontNameArialUnicode Size Standard StyleNameDefaultFontNameTahomaUnicode Size Standard StyleNameJumpFontNameTahomaStylefsUnderlineColorclBlue HoverColorclMaroonHoverEffects rvheUnderlineUnicode Jump Size Standard StyleNameHeading - Module name SizeDoubleFontNameTahomaColorclMaroonUnicode SizeStandard StyleName"Heading small - Module descriptionFontNameTahomaColorclMaroonUnicode Size Standard StyleNameHeading - LinkFontNameTahomaColorclNavy HoverColorclPurpleUnicode Jump Size Standard StyleNameDefaultFontNameTahomaStylefsUnderlineColorclBlueUnicode Jump Size Standard StyleNameDefaultFontNameTahomaColorclBlue HoverColorclMaroonNextStyleNoUnicode Jump Size -9 2 0 0 2 0 2 RVStyle2 jBiDiModervbdLeftToRightTabs StyleNameCentered Alignment rvaCenterTabsStandardTabs-9 2 0 0 2 0 4 RVStyle2 -9 0 0 0 0 0 7 1 51 2 8 0 0 15. The Resurrection) (15:1 58)) ) Outline (continued)) 15:1 58 F. The Resurrection ) 15:1 8 1. Resurrection of Christ ) 15:9 11 2. The Apostolicity of Paul ) 15:12 34 3. Resurrection of the Dead ) 15:12 19 a.

Logical Argument ) 15:20 28 b. Reality of the Resurrection ) 15:20 22 1) In Adam and in Christ ) 15:23 28 2) The Coming of the Lord ) 15:29 34 c. Arguments Regarding the Resurrection ) 15:35 44a 4. Parallels to the Resurrection Body ) 15:35 38 a. Life Out of Death ) 15:39 41 b. Species, Stars, and Planets ) 15:42 44a c.

Sown and Raised ) 15:44b 49 5. Physical and Spiritual Bodies ) 15:50 57 6. Immortality and Victory ) 15:50 53 a. Transformation ) 15:54 57 b. Celebration ) 15:58 7. An Exhortation ) ) ) ) F.

The Resurrection) 15:1 58) 15 1 Now, brothers, I make known to you the gospel which I preached to you, which you also received, in which you also stand. 2 By this gospel you are also saved if you hold fast to the word that I preached to you; otherwise you believed in vain. 3 For I delivered to you that which I also received as of first importance: that Christ died for our sins according to the Scriptures, 4 and that he was buried and that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, then to the Twelve. 6 Then he appeared to more than five hundred brothers at one time, most of whom remain until now but some have fallen asleep. 7 After that he appeared to James, then to all the apostles. 8 And last of all he appeared to me also as to one untimely born.) 9 For I am the least of the apostles; indeed, I am not fit to be called an apostle, because I persecuted the church of God. 10 But by the grace of God I am what I am, and his grace toward me has not been in vain. However, I labored more than all of them, yet not I, but the grace of God that was with me. 11 Therefore, whether I or they, thus we proclaim and thus you believed.) 12 But if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead? 13 But if there is no resurrection of the dead, not even Christ has been raised. 14 And if Christ has not been raised, then our preaching is vain and also your faith is vain. 15 In addition, we are even found to be false witnesses of God, because we testified in contradiction to God that he raised Christ, whom he did not raise if the dead are not raised. 16 For if the dead are not raised, then neither has Christ been raised. 17 And if Christ has not been raised, your faith is worthless and you are still in your sins. 18 Then also those who have fallen asleep in Christ have perished. 19 If for this life only we have hoped in Christ, we are of all people most to be pitied.) 20 But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since by man came death, also by man came the resurrection of the dead. 22 For as in Adam all die, thus also in Christ all shall be made alive. 23 But each in his own order: Christ the firstfruits, then those who belong to Christ at his coming. 24 Then comes the end, when he delivers the kingdom to God the Father, after he has abolished all rule, and all authority and power. 25 For he must rule until he has put all his enemies under his feet. 26 The last enemy that will be abolished is death. 27 For he has put all things under his feet. And when [Scripture] says, All things are put under him, it is clear that the one who subjected all things to him is excepted. 28 And when all things are subjected to him, then even the Son himself shall be subjected to the one who subjected all things to him, so that God may be all in all.) 29 Otherwise what shall they do who are baptized for the dead? If the dead are not raised at all, why then are they baptized in their behalf? 30 And what about us? Why are we in danger every hour? 31 I die every day yes, indeed, by my boasting about you, brothers, which I have in Christ Jesus our Lord. 32 If according to man I fought with wild animals in Ephesus, what advantage is it to me? If the dead are not raised,) let us eat and drink, for tomorrow we die.) 33 Do not be deceived,) Bad company corrupts good habits.) 34 Come to your senses as you ought and do not sin, for some have no knowledge of God.

I say this to put you to shame.) 35 But someone will say, How are the dead raised? And with what kind of body do they come? 36 You fool! What you sow does not come to life unless it dies. 37 And when you sow, you sow not the body that shall be but a bare kernel, perhaps of wheat or of something else. 38 But God gives it a body just as he wished and to each of the seeds its own body.) 39 All flesh is not the same, but there is one flesh of men, another flesh of beasts, another flesh of birds, and another flesh of fish. 40 And there are heavenly bodies and earthly bodies. But the glory of the heavenly bodies is one and the glory of the earthly bodies is another. 41 The glory of the sun is one, the glory of the moon another, and the glory of the stars another. For star differs from star in glory.) 42 Thus is also the resurrection of the dead. It is sown in corruption, it is raised in incorruption. 43 It is sown in dishonor, it is raised in glory.

It is sown in weakness, it is raised in power. 44 It is sown a physical body, it is raised a spiritual body.) If there is a physical body, there is also a spiritual body. 45 Thus also it is written,) The first man Adam became a living being,) the last Adam became a life-giving spirit.) 46 However, the spiritual is not first but the physical then the spiritual. 47 The first man was from the dust of the earth, the second man from heaven. 48 As was the one made of dust, so also are those that are dust; and as is the one heavenly, so also are those that are heavenly. 49 And as we bear the image of the one made of dust, so we shall bear the image of the one who is heavenly.) 50 But this I say, brothers, that flesh and blood cannot inherit the kingdom of God, neither shall corruption inherit incorruption. 51 Look, I tell you a mystery: we shall not all fall asleep, but all of us shall be changed 52 in a moment, in the twinkling of an eye, at the last trumpet. 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 has put on incorruption and this mortal has put on immortality, then the saying that is written will be realized:) Death is swallowed up in victory.) 55 Where, O death, is your victory?) Where, O death, is your sting?) 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God, who gives us the victory through our Lord Jesus Christ.) 58 So then, my dear brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.) ) The content of this chapter differs considerably from that of preceding chapters. There Paul wrote about moral, ethical, cultural, and ecclesiastical problems the Corinthians faced. Here he discusses the doctrinal question of the resurrection. This doctrine was a topic of debate in the church of Corinth.) 1 1 2 8 0 “tw://bible.?id=44.2.24-44.2.36|AUTODETECT|” The resurrection of Jesus Christ did not become an articulated doctrine at the time (about a.d. 55) Paul wrote his first epistle to the Corinthians. Far from it. When Peter addressed a multitude of devout Jews on the day of Pentecost, presumably a.d. 30, he already proclaimed Jesus resurrection 7 1 -1 9 0 “tw://bible.?id=44.2.24-44.2.36|AUTODETECT|” Acts 2:24 36) 1 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” ). Throughout the Book of Acts, we read that the apostles preached the doctrine of the resurrection to both Jews and Gentiles in Jerusalem, Pisidian Antioch, Athens, and Rome. That doctrine was fundamental in apostolic preaching and proved to be basic to the Christian faith 7 1 -1 9 0 “tw://bible.?id=44.17.18|AUTODETECT|” Acts 17:18) 1 1 -1 9 0 0 ). And this doctrine has been and still is the centerpiece of Christianity.) 1 1 2 8 0 “tw://bible.?id=44.9.20|AUTODETECT|” Paul writes that he received and passed on the teaching of Christ s death, burial, and resurrection (v. 3). He implies that at his conversion near Damascus he knew the reality of the resurrection and thus immediately proclaimed the sonship of Jesus Christ in local synagogues 7 1 -1 9 0 “tw://bible.?id=44.9.20|AUTODETECT|” Acts 9:20) 1 1 -1 9 0 0 ). Afterward Paul went to Jerusalem and met both Peter and James. Jesus had appeared to both Peter and John between Easter and ascension (see v. 7). These apostles reinforced Paul s knowledge of Jesus resurrection. In short, the Book of Acts indicates that Paul himself received and passed on the resurrection doctrine after his conversion (see 9:20, 22, 28; 13:30 37; 17:31). He did not wait until he wrote his Corinthian correspondence.) 1 1 2 8 0 0 If Paul proclaimed the gospel to the Corinthians when he was with them as their pastor, why did they object to accepting the teaching on the resurrection? Christians of Jewish background accepted the Hebrew doctrine that a person is a unit of body and soul; human existence in the form of a disembodied soul is unthinkable, for body and soul belong together. For Jewish people, the teaching of their physical resurrection meant the reintegration of the whole person. ��1��) 1 1 2 8 0 “tw://bible.?id=41.12.18-41.12.23|AUTODETECT|” In the first century, the Sadducees denied the doctrine of a physical resurrection 7 1 -1 9 0 “tw://bible.?id=41.12.18-41.12.23|AUTODETECT|” Mark 12:18 23) 1 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.8|AUTODETECT|” Acts 23:8) 1 1 -1 9 0 “tw://bible.?id=44.6.7|AUTODETECT|” ), yet we cannot prove that they influenced the Jews living in the dispersion. Luke reveals that in Jerusalem a large number of priests converted to the Christian faith 7 1 -1 9 0 “tw://bible.?id=44.6.7|AUTODETECT|” Acts 6:7) 1 1 -1 9 0 0 ) and had no relations with the minority party of the Sadducees. We assume, therefore, that in Corinth not the Jewish Christians but some of the Gentile Christians denied the resurrection from the dead (v. 12). Some Corinthian believers, influenced by Greek philosophy, failed to see the importance of a bodily resurrection and were denying its reality (v. 12). Paul knew that he had to counter their denial.) 1 6 2 8 0 0 We suspect that Paul did not receive a request by letter (see 7:1, 25; 8:1; 12:1), but that he probably heard a report about Corinthian views on the resurrection of Christ. We infer from the longest chapter in this epistle that for Paul and for the universal church the doctrine of the resurrection is and remains basic.) Paul teaches the doctrine of Christ s resurrection from the Scriptures and numerous eyewitness reports (vv. 1 11). Among the eyewitnesses he mentions the twelve apostles, together with James and himself. He also notes that a group of five hundred believers saw the resurrected Jesus. The testimony of all these witnesses strengthens the readers faith in Christ.) 1. Resurrection of Christ) 15:1 8) 1.

Now, brothers, I make known to you the gospel which I preached to you, which you also received, in which you also stand.) a. Now, brothers. The word now refers more to time than to logic. After a lengthy discourse on propriety in worship, Paul is ready to consider an entirely different topic, namely, the resurrection of the body. He knows that this topic is controversial in the societal setting of ancient Corinth. For this reason, he addresses the readers as brothers, which term in the parlance of that day includes the sisters of the congregation.

Paul wants them to know that he is their brother in the Lord.) 1 1 2 8 0 “tw://bible.?id=44.13.30|AUTODETECT|” b. I make known to you the gospel which I preached to you. ��2�� The translation of the main verb to have you know in this sentence does not imply that Paul is proclaiming a gospel that differs from that of the other apostles.��3�� With this verb he conveys that he teaches them once more the gospel which he proclaimed to them in earlier days. Nonetheless, Paul introduces a new element: detailed doctrinal teaching on the physical resurrection of Christ and believers.��4�� In his earlier teachings and writings, Paul had already acquainted the believers with the resurrection doctrine 7 1 -1 9 0 “tw://bible.?id=44.13.30|AUTODETECT|” Acts 13:30) 1 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.1|AUTODETECT|” Gal. 1:1) 1 1 -1 9 0 0 ). But here in chapter 15, he gives them a comprehensive exposition of this Scriptural doctrine. For this reason he is able to say: I make known to you the gospel. ) 1 1 2 8 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” On his conversion near Damascus, Paul received the gospel from the Lord Jesus Christ. But later he spent time with Peter and James in Jerusalem; these disciples undoubtedly told him numerous details of Jesus gospel 7 1 -1 9 0 “tw://bible.?id=48.1.18-48.1.19|AUTODETECT|” Gal. 1:18 19) 1 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” ) and equipped him for the ministry. After fourteen years had passed, Paul returned to Jerusalem to confer with the apostles whether his preaching was in harmony with the gospel they proclaimed 7 1 -1 9 0 “tw://bible.?id=48.2.1|AUTODETECT|” Gal. 2:1) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” The gospel that Paul preached consisted of the revelation of Jesus Christ, who fulfilled the Old Testament Scriptures. Paul acknowledged that he had not followed Jesus from the time of the Lord s baptism to his ascension 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 0 ). Yet Paul could say that he was a witness of Jesus resurrection and thus he had received authority from Christ to proclaim his gospel.) 1 1 2 8 0 “tw://bible.?id=52.2.13|AUTODETECT|” c. Which you also received, in which you also stand. With these words Paul affirms the Corinthians in their faith. But he subtly reminds them of the responsibility to receive and transmit basic doctrines 7 1 -1 9 0 “tw://bible.?id=52.2.13|AUTODETECT|” I Thess. 2:13) 1 1 -1 9 0 0 ). He expects them not only to accept his gospel but also to proclaim it in Corinth and elsewhere. As Paul received the gospel from Jesus and passed it on to the Corinthians, so they in turn ought to receive and transmit it to others (see v. 3). He commends them for standing firm in the gospel and accepting it as foundational for their lives.) 1 5 2 8 0 0 2. By this gospel you are also saved if you hold fast to the word that I preached to you, otherwise you believed in vain.) Closely connected to verse 1, the first part of verse 2 reveals a climax by which, with his threefold use of the word also, Paul emphasizes the gospel:) which you also received,) in which you also stand,) by which you are also saved.) 1 1 2 8 0 “tw://bible.?id=45.5.9|AUTODETECT|” The gospel by itself does not save, but God through the gospel saves a person in Christ.��5�� God is the implied agent, as the passive construction reveals. He effects the sinner s salvation. With the present tense of the verb to save, Paul indicates that God s saving act is both effective and progressive 7 1 -1 9 0 “tw://bible.?id=45.5.9|AUTODETECT|” Rom. 5:9) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Most translators reverse the order of the Greek sentence by placing the clause if you hold fast before the clause to the word that I preached to you. This is the preferred reading of the text, which then repeats the phrase the gospel which I preached to you in verse 1.��6�� But what does Paul mean with the term word? Perhaps it refers to the content of the gospel he proclaimed. Paul notes that even though the Corinthians are holding fast to Christ s gospel, he wants them to live in accordance with its teachings. If they are merely hearers but not doers of the proclaimed gospel, they have believed in vain. The flow of the verse is that the Corinthians are saved because they have received the gospel; but they must hold on to that gospel and so demonstrate this in their conduct.

Otherwise their faith will be hollow and worthless. Faith must exhibit perseverance in the teachings and application of the gospel to be genuinely active. If this is not the case, says Paul, you have believed in vain. ) ) Doctrinal Considerations in 15:1 2) Can a Christian receive God s good news, take a stand for Jesus Christ, know that he or she is saved, firmly hold to the teachings of the gospel, and yet believe in vain? Will true believers lose their salvation? Certainly not. Then why does Paul write: Otherwise you believed in vain ?) 1 1 2 8 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Because the Greek is clearer than our translations reveal, a careful look at verb tenses is helpful. Note that Paul employs the present tense for the verbs to be saved and to hold fast. He commends the Corinthians because they received the gospel and took their stand in it. This is foundational, for what has happened in the past is still valid in the present. Next, Paul says that the Corinthians are saved. Elsewhere he teaches that salvation is a process which, on the one hand, the believers must work out fully, and on the other, God accomplishes by working within them 7 1 -1 9 0 “tw://bible.?id=50.2.12-50.2.13|AUTODETECT|” Phil. 2:12 13) 1 1 -1 9 0 0 ). This means that the believers are being saved provided they hold on to the gospel and apply it to their lives. God is at work in the process of salvation and holds on to the believers. He wants them to hold on to him by obeying his Word. Paul writes a conditional clause, if you hold fast, but he knows that the activity of holding fast is a fact.) 1 1 2 8 0 “tw://bible.?id=58.4.2|AUTODETECT|” Conversely, the people who at one time believed but subsequently refused to hold fast to God s Word provide evidence that they have broken faith with God. Consequently, they consider the gospel to be of no value to them 7 1 -1 9 0 “tw://bible.?id=58.4.2|AUTODETECT|” Heb. 4:2) 1 1 -1 9 0 “tw://bible.?id=40.7.22-40.7.23|AUTODETECT|” ). They are the people who have believed in vain and whose temporal faith is to no avail 7 1 -1 9 0 “tw://bible.?id=40.7.22-40.7.23|AUTODETECT|” Matt. 7:22 23) 1 1 -1 9 0 “tw://bible.?id=40.25.11-40.25.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.25.11-40.25.12|AUTODETECT|” 25:11 12) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Paul s concluding remark, otherwise you believed in vain, affirms that believers who continue to hold on to Christ and obey God s Word are safe and secure. God will never forsake them, for they belong to him.) 3. For I delivered to you that which I also received as of first importance: that Christ died for our sins according to the Scriptures, 4. and that he was buried and that he was raised on the third day according to the Scriptures, 5. and that he appeared to Cephas, then to the Twelve.) 1 1 2 8 0 “tw://bible.?id=48.1.12|AUTODETECT|” a. Tradition. For I delivered to you that which I also received as of first importance. Paul states that the gospel is not a teaching he himself has formulated. He indicates that he received it from the Lord 7 1 -1 9 0 “tw://bible.?id=48.1.12|AUTODETECT|” Gal. 1:12) 1 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” ) and that he considered the apostles teaching an authoritative tradition that originated in Jesus Christ. Upon receiving this teaching, he was obliged to pass it on to both Jews and Gentiles 7 1 -1 9 0 “tw://bible.?id=44.20.21|AUTODETECT|” Acts 20:21) 1 1 -1 9 0 0 ) and at the same time to serve as its guardian (compare 11:23). The terms to receive and to deliver are technical terms that appear in both Jewish and Greek contexts.) 1 9 2 8 0 0 The gospel that Paul received from Jesus and the apostles appears to be formulated here as a primitive creed used in the confessions of faith by the early Christians and in the preaching and teaching of their churches.��7�� This summary is founded on the Scriptures. Paul in three verses twice uses the phrase according to the Scriptures to demonstrate that the gospel is rooted in and emerges from the Old Testament. For him, the elementary teachings of this gospel are these four redemptive facts:) 1. that Christ died for our sins,) according to the Scriptures;) 2. that he was buried;) 3. that he was raised on the third day,) according to the Scriptures; and) 4. that he appeared to Cephas, then to the Twelve.) These facts are the most important ones in Paul s gospel presentation.) In verse 3 the translation at first instead of of first importance is possible. The passage, however, stresses not that Paul was the first person to proclaim the gospel in Corinth. Rather, these four facts epitomize the intrinsic significance of the gospel.) 1 1 2 8 0 “tw://bible.?id=23.53.5-23.53.6|AUTODETECT|” b. Death. That Christ died for our sins according to the Scriptures. Note that Paul uses the name Christ and not Jesus to point to the official role of the Messiah. With his reference to the Old Testament, Paul points to the prophecy of Isaiah. The prophet relates that the Messiah, God s anointed one, the suffering servant, was pierced for our transgressions and crushed for our iniquities. Isaiah further writes that all our sins were put on the servant, and that he died for the sins of his people 7 1 -1 9 0 “tw://bible.?id=23.53.5-23.53.6|AUTODETECT|” Isa. 53:5 6) 1 1 -1 9 0 “tw://bible.?id=23.53.8-23.53.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=23.53.8-23.53.9|AUTODETECT|” 8 9) 1 1 -1 9 0 “tw://bible.?id=19.22.16|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=19.22.16|AUTODETECT|” Ps. 22:16) 1 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=60.3.18|AUTODETECT|” I Peter 3:18) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=19.22.0|AUTODETECT|” Jesus fulfilled the messianic prophecies of ) 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Psalms 22) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isaiah 53) 1 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” . When he instituted the Lord s Supper, Jesus gave verbal expression to the doctrine that the Messiah died for the sins of his people. He said, This is my blood of the covenant, which is poured out for many for the forgiveness of sins 7 1 -1 9 0 “tw://bible.?id=40.26.28|AUTODETECT|” Matt. 26:28) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=45.5.8|AUTODETECT|” The concept for our sins occurs elsewhere in Paul s epistles 7 1 -1 9 0 “tw://bible.?id=45.5.8|AUTODETECT|” Rom. 5:8) 1 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.32|AUTODETECT|” 8:32) 1 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.4|AUTODETECT|” Gal. 1:4) 1 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” ; ��8�� ) 7 1 -1 9 0 “tw://bible.?id=49.5.2|AUTODETECT|” Eph. 5:2) 1 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=56.2.14|AUTODETECT|” Titus 2:14) 1 1 -1 9 0 0 ). In these passages, the Greek preposition hyper (for) expresses the idea of Jesus being both our representative and our substitute.��9�� In short, Christ not only represents us before God but also takes our place by dying for our sins on the cross.) 1 1 2 8 0 “tw://bible.?id=45.3.25-45.3.26|AUTODETECT|” The clause Christ died for our sins is the doctrinal summary of the atonement. As our substitute, Christ died to appease God and meet the demands of the law 7 1 -1 9 0 “tw://bible.?id=45.3.25-45.3.26|AUTODETECT|” Rom. 3:25 26) 1 1 -1 9 0 “tw://bible.?id=45.5.9-45.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.5.9-45.5.19|AUTODETECT|” 5:9 19) 1 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” ).��10�� As our advocate, he effected reconciliation and made us righteous before God 7 1 -1 9 0 “tw://bible.?id=47.5.21|AUTODETECT|” II Cor. 5:21) 1 1 -1 9 0 “tw://bible.?id=62.2.1-62.2.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.2.1-62.2.2|AUTODETECT|” I John 2:1 2) 1 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” ). As our mediator, he established a new covenant and accepted us as partners 7 1 -1 9 0 “tw://bible.?id=42.22.20|AUTODETECT|” Luke 22:20) 1 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.25|AUTODETECT|” I Cor. 11:25) 1 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” ). And as our Savior, he grants us eternal life through faith in him 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=42.24.45-42.24.46|AUTODETECT|” When Jesus met the disciples in the upper room on Easter Sunday, he told them that everything had to be fulfilled that was written in the Scriptures about him 7 1 -1 9 0 “tw://bible.?id=42.24.45-42.24.46|AUTODETECT|” Luke 24:45 46) 1 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” ). The Old Testament declares that Christ will suffer 7 1 -1 9 0 “tw://bible.?id=19.22.0|AUTODETECT|” Ps. 22) 1 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.0|AUTODETECT|” Isa. 53) 1 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” ), and that he will rise from the dead on the third day 7 1 -1 9 0 “tw://bible.?id=19.16.9-19.16.11|AUTODETECT|” Ps. 16:9 11) 1 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.11|AUTODETECT|” Isa. 53:10 11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.13.29|AUTODETECT|” c. Burial. And that he was buried. Apart from the Gospel writers, only Paul mentions Jesus burial. He notes that Jesus was taken down from the tree and laid in a tomb 7 1 -1 9 0 “tw://bible.?id=44.13.29|AUTODETECT|” Acts 13:29) 1 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” ). He identifies the believer s baptism with Christ s burial 7 1 -1 9 0 “tw://bible.?id=45.6.4|AUTODETECT|” Rom. 6:4) 1 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.12|AUTODETECT|” Col. 2:12) 1 1 -1 9 0 0 ). And in the current text he mentions interment as the consequence of death and as the harbinger of the resurrection. Jesus burial points backward to the reality of the death and forward to the character of the resurrection. ��11��) 1 1 2 8 0 “tw://bible.?id=55.2.8|AUTODETECT|” d. Resurrection. And that he was raised on the third day according to the Scriptures. Translations fail to do justice to the difference in verb tenses of the Greek text in verses 3 and 4. The Greek uses the past tense to describe a single action in the past for Jesus death and burial. But for the verb to be raised the Greek has the perfect tense to indicate an action that occurred in the past but has lasting relevance for the present 7 1 -1 9 0 “tw://bible.?id=55.2.8|AUTODETECT|” II Tim. 2:8) 1 1 -1 9 0 0 ). That is, Jesus was raised from the dead and continues his life in the resurrected state.) 1 1 2 8 0 “tw://bible.?id=44.3.15|AUTODETECT|” The passive voice denotes the implied agent, namely, God. In their speeches and sermons, both Peter and Paul present the active voice with respect to Jesus resurrection and say that God raised Jesus from the dead 7 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” Acts 3:15) 1 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.4.10|AUTODETECT|” 4:10) 1 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.5.30|AUTODETECT|” 5:30) 1 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.40|AUTODETECT|” 10:40) 1 1 -1 9 0 “tw://bible.?id=44.13.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.13.30|AUTODETECT|” 13:30) 1 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=44.13.37|AUTODETECT|” 37) 1 1 -1 9 0 0 ). To both the Jews and the Gentiles, the apostles proclaimed Jesus death and resurrection as the heart of the good news. Therefore, with respect to the most important facts of the gospel, Michael Green observes, It is the death and resurrection of Jesus, the empty cross, which lies at the heart of the apostolic Christianity and is God s good news for the world. ��12��) 1 1 2 8 0 “tw://bible.?id=40.28.5-40.28.6|AUTODETECT|” The evidence of the empty tomb emphasizes that Jesus resurrection was physical. The four writers of the Gospels explicitly describe the emptiness of the tomb by relating the appearance of the angels and the presence of the graveclothes 7 1 -1 9 0 “tw://bible.?id=40.28.5-40.28.6|AUTODETECT|” Matt. 28:5 6) 1 1 -1 9 0 “tw://bible.?id=41.16.5-41.16.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.5-41.16.6|AUTODETECT|” Mark 16:5 6) 1 1 -1 9 0 “tw://bible.?id=42.24.3-42.24.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.3-42.24.4|AUTODETECT|” Luke 24:3 4) 1 1 -1 9 0 “tw://bible.?id=43.20.6-43.20.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.20.6-43.20.8|AUTODETECT|” John 20:6 8) 1 1 -1 9 0 “tw://bible.?id=43.20.27|AUTODETECT|” ). After his resurrection, Jesus physical body could be touched 7 1 -1 9 0 “tw://bible.?id=43.20.27|AUTODETECT|” John 20:27) 1 1 -1 9 0 “tw://bible.?id=43.20.14-43.20.15|AUTODETECT|” ), could be recognized with difficulty by the disciples 7 1 -1 9 0 “tw://bible.?id=43.20.14-43.20.15|AUTODETECT|” John 20:14 15) 1 1 -1 9 0 “tw://bible.?id=43.21.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.21.4|AUTODETECT|” 21:4) 1 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.21.7|AUTODETECT|” 7) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ), could come and go through locked doors 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” John 20:19) 1 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=42.24.42-42.24.43|AUTODETECT|” ), and could consume a piece of broiled fish 7 1 -1 9 0 “tw://bible.?id=42.24.42-42.24.43|AUTODETECT|” Luke 24:42 43) 1 1 -1 9 0 “tw://bible.?id=44.1.4|AUTODETECT|” ). On occasion, Jesus ate and drank with his disciples 7 1 -1 9 0 “tw://bible.?id=44.1.4|AUTODETECT|” Acts 1:4) 1 1 -1 9 0 “tw://bible.?id=44.10.41|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.10.41|AUTODETECT|” 10:41) 1 1 -1 9 0 0 ). Yet his body was also transformed to transcend time and space. We simply do not have answers for questions about Jesus resurrected body.��13�� The Scriptures do not reveal this information.) 1 1 2 8 0 “tw://bible.?id=40.16.21|AUTODETECT|” Jesus was raised from the dead on the third day, writes Paul, according to the Scriptures. Indeed, Jesus himself taught that he would be killed and on the third day be raised 7 1 -1 9 0 “tw://bible.?id=40.16.21|AUTODETECT|” Matt. 16:21) 1 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” ). But do the Old Testament Scriptures teach his resurrection on the third day? The answer is twofold. There is no specific reference in any one text; yet, a combination of passages provides sufficient evidence of the concept of the resurrection. For example, we read that God will restore Israel on the third day 7 1 -1 9 0 “tw://bible.?id=28.6.2|AUTODETECT|” Hos. 6:2) 1 1 -1 9 0 “tw://bible.?id=32.1.17|AUTODETECT|” ); Jonah was inside the fish for three days and three nights 7 1 -1 9 0 “tw://bible.?id=32.1.17|AUTODETECT|” Jonah 1:17) 1 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.12.40|AUTODETECT|” Matt. 12:40) 1 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.12|AUTODETECT|” ). And Isaiah prophesies the resurrection of the Messiah 7 1 -1 9 0 “tw://bible.?id=23.53.10-23.53.12|AUTODETECT|” Isa. 53:10 12) 1 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.36|AUTODETECT|” ). Gordon D. Fee concludes, The O[ld] T[estament] as a whole bears witness to the resurrection on the third day.& An early tradition saw the combined evidence of Ps[alms] 16:8 11 and 110:1 as bearing witness to the Messiah s resurrection 7 1 -1 9 0 “tw://bible.?id=44.2.25-44.2.36|AUTODETECT|” Acts 2:25 36) 1 1 -1 9 0 0 ). ��14��) 1 1 2 8 0 0 The early Christians considered Easter Sunday as the third day following the death of Jesus on Good Friday. On that Sunday, the first day of the week, Jesus appeared to the women, Mary Magdalene, the two men of Emmaus, Peter, and the ten disciples in the upper room.��15��) 1 1 2 8 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” e. Appearances. And that he appeared to Cephas, then to the Twelve. In this verse and the next three, Paul enumerates Jesus postresurrection appearances. He has in mind the physical presence of the resurrected Lord, not visions of the kind Paul experienced when Jesus spoke to him in Corinth and Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.18.9-44.18.10|AUTODETECT|” Acts 18:9 10) 1 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.23.11|AUTODETECT|” 23:11) 1 1 -1 9 0 0 ). Yet Paul lists himself as one to whom Jesus appeared on the way to Damascus. This appearance differed definitively from those of the pre-ascension period.) 1 1 2 8 0 0 What does Paul mean with the Greek word ophth (he appeared, he was seen)? During the forty-day period between Easter and ascension, the witnesses saw the Lord but did not always recognize him. There was a certain ambiguity in the appearances ��16�� that, however, did not diminish the joy of those who testified to the fact that Jesus was raised from the dead.) 1 1 2 8 0 “tw://bible.?id=43.1.42|AUTODETECT|” The first person Paul mentions is Peter, whom he usually calls Cephas (1:12). This is the Aramaic name for Peter 7 1 -1 9 0 “tw://bible.?id=43.1.42|AUTODETECT|” John 1:42) 1 1 -1 9 0 “tw://bible.?id=42.24.34|AUTODETECT|” ).��17�� Did Peter see Jesus? Yes, because on Easter Sunday, the disciples in the upper room told the men of Emmaus, The Lord has risen and has appeared to Simon 7 1 -1 9 0 “tw://bible.?id=42.24.34|AUTODETECT|” Luke 24:34) 1 1 -1 9 0 “tw://bible.?id=41.16.7|AUTODETECT|” ). That morning, the angel instructed the women to tell the disciples and Peter to go to Galilee, where Jesus would meet them 7 1 -1 9 0 “tw://bible.?id=41.16.7|AUTODETECT|” Mark 16:7) 1 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.19|AUTODETECT|” ). There Jesus forgave Peter and reinstated him 7 1 -1 9 0 “tw://bible.?id=43.21.15-43.21.19|AUTODETECT|” John 21:15 19) 1 1 -1 9 0 0 ). The Book of Acts reveals that immediately after Jesus ascension Peter became the undisputed leader in the Jerusalem church. For this reason, he is mentioned first in the list of Jesus appearances, even though the women preceded him as witnesses of the resurrection.) 1 3 2 8 0 0 Next, Paul mentions that Jesus appeared to the Twelve, which in the four Gospels and Acts is the common term for the disciples. True, Judas had committed suicide and Thomas refused to meet with his colleagues that first Sunday evening, but these details are not relevant here because Paul uses the term collectively. These men served as Jesus official representatives and witnesses of his resurrection. Perhaps this is the reason that references to the appearances to the women and the two men of Emmaus are omitted.) 6. Then he appeared to more than five hundred brothers at one time, most of whom remain until now but some have fallen asleep.) Because of a change in the structure of the passage, we conclude that the creedal formula ends in verse 5, perhaps after the verb he appeared.��18�� We are confident that verse 6 was not part of the primitive creed.) 1 1 2 8 0 “tw://bible.?id=44.1.15|AUTODETECT|” Nothing in the Gospels or Acts corroborates the figure of 500 brothers. The nearest number Isaiah 120 persons who met to appoint a successor to Judas Iscariot 7 1 -1 9 0 “tw://bible.?id=44.1.15|AUTODETECT|” Acts 1:15) 1 1 -1 9 0 “tw://bible.?id=44.10.41|AUTODETECT|” ). Whether a large group of people witnesses chosen by God 7 1 -1 9 0 “tw://bible.?id=44.10.41|AUTODETECT|” Acts 10:41) 1 1 -1 9 0 0 ) was present in Galilee cannot be verified.��19�� The point of this passage is not the location of the appearance but the number of witnesses who could testify to the resurrection. In a Jewish court of law, the presence of two or three witnesses was mandatory to prove the veracity of an event. By appearing to five hundred believers at one time, Jesus provided overwhelming proof of being alive.) 1 3 2 8 0 0 Paul adds that most of the five hundred were still living at the time he writes the epistle. He implies that should some people doubt the fact of Jesus triumph over the grave, they can consult any of the believers who saw the resurrected Lord. Where these witnesses lived cannot be ascertained but we understand that both Paul and the Corinthians were acquainted with many of them. Paul seems to indicate that skeptics could go to the witnesses and ask them to give their testimony.) The phrase some have fallen asleep is a euphemism that the early Christians had adopted as a reference to death. They viewed the natural death of a believer as a sleep from which a person awakes. Thus they used the phrase as an analogy to the resurrection.) 7.

After that he appeared to James, then to all the apostles. 8. And last of all he appeared to me also as to one untimely born.) 1 1 2 8 0 “tw://bible.?id=43.7.5|AUTODETECT|” a. After that he appeared to James. We know that half a year before Jesus death his brothers, including James, still did not believe in him 7 1 -1 9 0 “tw://bible.?id=43.7.5|AUTODETECT|” John 7:5) 1 1 -1 9 0 “tw://bible.?id=44.1.13-44.1.14|AUTODETECT|” ). But immediately after Jesus ascension, his brothers believed and were with the apostles in the upper room 7 1 -1 9 0 “tw://bible.?id=44.1.13-44.1.14|AUTODETECT|” Acts 1:13 14) 1 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” ; compare also ) 7 1 -1 9 0 “tw://bible.?id=46.9.5|AUTODETECT|” I Cor. 9:5) 1 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” ). Paul s allusion to James in the context of appearances is possibly due to the prominent position James filled in the early Christian community.��20�� James listened to Paul when the former persecutor returned to Jerusalem as a believer 7 1 -1 9 0 “tw://bible.?id=48.1.19|AUTODETECT|” Gal. 1:19) 1 1 -1 9 0 “tw://bible.?id=44.12.17|AUTODETECT|” ). James filled Peter s place when the apostle fled Jerusalem after his release from prison 7 1 -1 9 0 “tw://bible.?id=44.12.17|AUTODETECT|” Acts 12:17) 1 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” ). Paul considered James, Peter, and John the three pillars of the church 7 1 -1 9 0 “tw://bible.?id=48.2.9|AUTODETECT|” Gal. 2:9) 1 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” ); and at the conclusion of his third missionary tour, Paul reported to James and the elders in Jerusalem 7 1 -1 9 0 “tw://bible.?id=44.21.18-44.21.19|AUTODETECT|” Acts 21:18 19) 1 1 -1 9 0 0 ). As Paul mentions Peter so he names James, probably because of all the believers these two were known for their leadership abilities.) 1 1 2 8 0 “tw://bible.?id=40.10.2|AUTODETECT|” b. Then to all the apostles. This clause seems merely to repeat verse 5, which mentions the Twelve, or to conflict with it. Understanding the clause depends on understanding the term apostle. In the Gospels of Matthew, Mark, and Luke, the word apostles signifies the Twelve 7 1 -1 9 0 “tw://bible.?id=40.10.2|AUTODETECT|” Matt. 10:2) 1 1 -1 9 0 “tw://bible.?id=41.3.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.3.14|AUTODETECT|” Mark 3:14) 1 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.6.13|AUTODETECT|” Luke 6:13) 1 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” ). It had that connotation after Judas Iscariot committed suicide and before Matthias was appointed. By contrast, in Acts Luke uses the term to refer to the Twelve, the initial proclaimers and the guardians of the gospel, and to describe Paul and Barnabas 7 1 -1 9 0 “tw://bible.?id=44.14.14|AUTODETECT|” Acts 14:14) 1 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” ). The church of Antioch commissioned Paul and Barnabas to take the gospel to the Gentiles; hence, these two men are called apostles, in the sense of preachers of the gospel. Andronicus and Junias, according to Paul, were outstanding among the apostles 7 1 -1 9 0 “tw://bible.?id=45.16.7|AUTODETECT|” Rom. 16:7) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.26|AUTODETECT|” In the earliest, most specific usage, an apostle was both a witness of Jesus resurrection and appointed by Jesus himself 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.26|AUTODETECT|” Acts 1:21 26) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ). We have no information that the persons whom Luke and Paul mention met these qualifications. Accordingly, we would be incorrect in applying Luke s and Paul s usage in this text. We conclude, then, that the expression all the apostles is synonymous with the Twelve (v. 5). The mention of the Twelve refers to Jesus Easter appearance and that of a week later 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” John 20:19) 1 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=44.1.6-44.1.11|AUTODETECT|” ). The reference to the apostles is to Jesus ascension appearance 7 1 -1 9 0 “tw://bible.?id=44.1.6-44.1.11|AUTODETECT|” Acts 1:6 11) 1 1 -1 9 0 0 ).��21�� The references together highlight the first and the last days of Jesus physical appearances.) 1 1 2 8 0 0 c. And last of all he appeared to me also. What is the meaning of the expression last of all? It means that Paul is last in line of all the appearances. He takes last place because of his sudden conversion experience that occurred years after Jesus ascension.) 1 1 2 8 0 “tw://bible.?id=44.26.19|AUTODETECT|” Paul alludes to his conversion experience on the way to Damascus and calls the encounter with Jesus a vision from heaven 7 1 -1 9 0 “tw://bible.?id=44.26.19|AUTODETECT|” Acts 26:19) 1 1 -1 9 0 0 ). This encounter was not a hallucination but a genuine revelation of the resurrected Lord. Notice that Paul uses the verb he appeared once more, but now specifically for himself. He wants to indicate that he also belongs to that special group of people who saw Jesus. Paul never followed the Lord from the day of Jesus baptism to that of his ascension. Nonetheless he saw Jesus in a vision as clearly as the apostles did during the forty-day period between Easter and ascension. He definitely is the last apostle whom Jesus called.��22�� For that reason Paul could write, to me also. ) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” d. As to one untimely born. The choice of words is unusual, for the Greek term to ektrMma occurs only once in the New Testament.��23�� Negatively, it can mean an untimely stillbirth or an aborted fetus. But note that Paul applies the term to himself as an illustration; he writes the word as, which is similar to for example. I do not think that the example has anything to do, with physical looks or spiritual immaturity. Positively, therefore, the immediate context speaks of apostleship. God had appointed Paul from his mother s womb to be an apostle 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 0 ), but the appointment was frustrated when Paul persecuted the church��24�� and was delayed until the time of his conversion.) 1 17 2 8 0 0 Paul had neither followed the Lord nor seen the empty tomb on Easter Sunday. Yet Paul could claim that he had personally seen the risen Christ (9:1), who appointed him to be an apostle to the Gentiles.��25�� Jesus discounted a period of discipleship for Paul, overlooked Paul s record as persecutor of the church, and made his conversion the starting point of his apostleship. His appointment is abnormal, but so is Christ s appearance to Paul near Damascus.) We do not have to assume that Paul purposely took a contemptuous term that his opponents may have used to describe him. Rather, the context applies the words one untimely born to Paul to effect a contrast between himself and the others to whom Jesus appeared.��26�� The term that Paul uses to describe himself is unrefined, but in the succeeding context he explains the intent.) ) Doctrinal Considerations in 15:3 8) A few lines full of theological significance summarize the truth of Christ s gospel. They relate to Jesus death, burial, and resurrection and as such present the good news of salvation.) Agnostics and atheists have no problem accepting Jesus death and burial; they see the inevitability of death. Because Jesus was condemned in a Roman court, his death on a wooden cross was the unavoidable penalty a misguided revolutionary had to pay.) To say that Jesus rose from the grave and thus conquered death is preposterous to the modern mind.

No one has ever returned from the grave, so to unbelievers the story of Jesus resurrection must be a fabrication of his distraught followers who thought that he was still with them.) Yet the doctrinal truth of the resurrection is the teaching of the four Gospels, the Book of Acts, the Epistles, and the Revelation. Paul states unequivocally that Jesus was raised on the third day according to the Old Testament Scriptures. For him, the resurrection is an undeniable truth, which entails that everyone who believes in Christ will also be raised from the dead. Christ conquered death not for himself alone but for his people.) ) Greek Words, Phrases, and Constructions in 15:2 8) Verse 2) ���� ���� here is an abbreviated sentence structure that should read as ����� �� ����, �. The pronoun ��� takes the place of E���� (whatever).��27�� The sentence reads: If you hold to this word, which I proclaim to you. ) �0 this particle is part of the protasis of a conditional sentence and indicates that the clause expresses a fact.) ��x� �0 �� the combination of these three words reveals redundancy; it serves as an idiomatic expression that signifies unless, except. ) �0�� ���������� here is a combination of adverb and verb in the aorist tense. The adverb is used as a dative of manner and conveys the sense without due consideration, in a haphazard manner. ��28�� The aorist tense denotes action in the past.) Verses 3 4) � ������� the adjective in the plural can be either masculine or neuter.

Of the two, the neuter is preferred: among the first things, that is, the things of primary importance.) 1 1 2 8 0 “tw://bible.?id=43.11.50-43.11.52|AUTODETECT|” P��� where this preposition appears in the New Testament context of suffering and dying, it usually refers to Christ s death. Christ died for, that is, in behalf of, his people. Compare ) 7 1 -1 9 0 “tw://bible.?id=43.11.50-43.11.52|AUTODETECT|” John 11:50 52) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 �������� the perfect passive tense of the verb ����� (I raise) expresses an action that occurred in the past but has abiding value for the present. This perfect tense is unique because it follows the single occurrence of the past tense in the two verbs he died and he was buried.) Verse 5) 1 1 2 8 0 “tw://bible.?id=40.28.16|AUTODETECT|” ������ the Twelve is a word that applies to the immediate circle of Jesus disciples. The term eleven applies appropriately to the group of disciples between Easter and ascension 7 1 -1 9 0 “tw://bible.?id=40.28.16|AUTODETECT|” Matt. 28:16) 1 1 -1 9 0 “tw://bible.?id=41.16.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=41.16.14|AUTODETECT|” Mark 16:14) 1 1 -1 9 0 “tw://bible.?id=42.24.9|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.9|AUTODETECT|” Luke 24:9) 1 1 -1 9 0 “tw://bible.?id=42.24.33|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=42.24.33|AUTODETECT|” 33) 1 1 -1 9 0 “tw://bible.?id=44.1.26|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.1.26|AUTODETECT|” Acts 1:26) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 Verses 6 7) ���������� the aorist passive of the verb ��������� (I fall asleep) connotes the falling asleep of some believers at various times. The verb is used euphemistically to describe death.) ����� because this adjective follows the noun apostles, not the adjective but the noun receives the emphasis. Paul is saying, to the apostles, indeed to all the apostles. In a sense, James cannot be included because he never left Jerusalem and thus he was not a missionary sent out to proclaim the gospel.��29��) Verse 8) 1 1 2 8 0 “tw://bible.?id=66.1.12-66.1.20|AUTODETECT|” �����v �� �������� the first word actually means so to speak. It is a combination of ���� (as) and �0 (if): as it were. The noun ������ (untimely birth) derives from the verb ��������� (I cause an abortion). It refers to an abnormality in life that Paul describes with the definite article that is, he refers to himself. Of all the apostles 7 1 -1 9 0 “tw://bible.?id=66.1.12-66.1.20|AUTODETECT|” Rev. 1:12 20) 1 1 -1 9 0 0 ), he had the privilege of seeing the Lord after the ascension.��30��) 1 6 2 8 0 0 ) ) 2. The Apostolicity of Paul) 15:9 11) The word choice in the preceding verse (v. 8) forces Paul to present a fuller explanation of his apostolate. The churches questioned whether Paul was a legitimate apostle. They knew that he had never followed Jesus, but instead had tried to destroy the church through severe persecutions. Yet Jesus called him to proclaim the gospel to both the Jews and the Gentiles.) 9. For I am the least of the apostles; indeed, I am not fit to be called an apostle, because I persecuted the church of God.) 1 1 2 8 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” The word for prefaces an explanation of the imagery Paul presented: the untimely birth of his apostleship. He is purposely humble and knows that he did not belong to the circle of the Twelve, who met the requirements for apostolicity 7 1 -1 9 0 “tw://bible.?id=44.1.21-44.1.22|AUTODETECT|” Acts 1:21 22) 1 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” ). Barnabas introduced him to the apostles and told them that Jesus had called him on the way to Damascus and that Paul had fearlessly preached in the name of Jesus 7 1 -1 9 0 “tw://bible.?id=44.9.27|AUTODETECT|” Acts 9:27) 1 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|” ). The apostles had accepted Paul, but he remained subordinate to them. After fourteen years, he returned to Jerusalem to see if the gospel he preached was in harmony with the one the apostles proclaimed 7 1 -1 9 0 “tw://bible.?id=48.2.1-48.2.2|AUTODETECT|” Gal. 2:1 2) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=48.2.8-48.2.9|AUTODETECT|” The apostles recognized his special ministry to the Gentiles and later placed Paul on a footing equal with them 7 1 -1 9 0 “tw://bible.?id=48.2.8-48.2.9|AUTODETECT|” Gal. 2:8 9) 1 1 -1 9 0 “tw://bible.?id=44.5.34-44.5.39|AUTODETECT|” ). Although Paul knew the Scriptures and theology 7 1 -1 9 0 “tw://bible.?id=44.5.34-44.5.39|AUTODETECT|” Acts 5:34 39) 1 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.3|AUTODETECT|” 22:3) 1 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” ), he lacked the teaching that the apostles had received from Jesus 7 1 -1 9 0 “tw://bible.?id=44.4.13|AUTODETECT|” Acts 4:13) 1 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” ). Appropriately, he presents himself as the least among the apostles 7 1 -1 9 0 “tw://bible.?id=49.3.8|AUTODETECT|” Eph. 3:8) 1 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.15|AUTODETECT|” I Tim. 1:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.9.4|AUTODETECT|” In addition, Paul asserts that he is not worthy of the name apostle and states the reason: he persecuted the church of God. Near Damascus, Jesus asked him, Saul, Saul, why do you persecute me? 7 1 -1 9 0 “tw://bible.?id=44.9.4|AUTODETECT|” Acts 9:4) 1 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.7|AUTODETECT|” 22:7) 1 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” 26:14) 1 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” ). From that moment, Paul knew that he had persecuted Jesus himself. For him, the realization of this crime could not be erased from his memory. He refers repeatedly to his life as a persecutor 7 1 -1 9 0 “tw://bible.?id=44.26.9|AUTODETECT|” Acts 26:9) 1 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.13|AUTODETECT|” Gal. 1:13) 1 1 -1 9 0 “tw://bible.?id=54.1.12-54.1.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=54.1.12-54.1.14|AUTODETECT|” I Tim. 1:12 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=44.9.2|AUTODETECT|” The expression church of God (10:32) should not be limited to the Jerusalem church where Paul vented his rage against the Christians. He sought to destroy the churches in Judea and asked for letters from the high priest to do the same in Damascus 7 1 -1 9 0 “tw://bible.?id=44.9.2|AUTODETECT|” Acts 9:2) 1 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.22.5|AUTODETECT|” 22:5) 1 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” ) and other foreign cities 7 1 -1 9 0 “tw://bible.?id=44.26.11|AUTODETECT|” Acts 26:11) 1 1 -1 9 0 0 ). The expression, then, denotes the universal church of that day.) 1 1 2 8 0 0 10. But by the grace of God I am what I am, and his grace toward me has not been in vain. However, I labored more than all of them, yet not I, but the grace of God that was with me.) 1 1 2 8 0 “tw://bible.?id=44.14.26|AUTODETECT|” a. But by the grace of God I am what I am. When Paul reviews the course of his life, from his student days in Jerusalem to his actions as persecutor of the church and as apostle to the Gentiles, he exclaims that by God s grace he is what he is. The grace of God is power that flows from God to the apostles.��31�� For instance, Paul and Barnabas experience divine grace when they travel to Cyprus and Asia Minor on their first missionary journey. They are supported in prayer by their commissioning church in Antioch that commends them to the grace of God 7 1 -1 9 0 “tw://bible.?id=44.14.26|AUTODETECT|” Acts 14:26) 1 1 -1 9 0 0 ). God s grace keeps them safe during their travels so that they are able to return to Antioch and report what God has done through them.) 1 1 2 8 0 “tw://bible.?id=48.1.15|AUTODETECT|” Paul sees the grace of God operative throughout his life from birth 7 1 -1 9 0 “tw://bible.?id=48.1.15|AUTODETECT|” Gal. 1:15) 1 1 -1 9 0 “tw://bible.?id=49.3.7-49.3.8|AUTODETECT|” ) to his career as an apostle of Jesus Christ 7 1 -1 9 0 “tw://bible.?id=49.3.7-49.3.8|AUTODETECT|” Eph. 3:7 8) 1 1 -1 9 0 “tw://bible.?id=44.21.19|AUTODETECT|” ). Freely he acknowledges that his accomplishments are due to God s grace. Note that he writes I am what I am, not I am who I am. Paul is interested in looking at himself not as a person but as an instrument in God s hand to further the cause of the gospel 7 1 -1 9 0 “tw://bible.?id=44.21.19|AUTODETECT|” Acts 21:19) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 b. And his grace toward me has not been in vain. Paul utters this statement of thanksgiving to God because God has extended grace to him. Three times in this verse Paul writes the term grace; he lives, travels, and works by God s grace. We are not aware of the work the other apostles performed, because the New Testament fails to reveal this information. But if we consider the distances Paul traveled to proclaim the gospel, the churches he was able to establish, and the care he expended on them, we stand amazed at the yeoman s work he performed in the relatively short span of two decades.) The Greek expression ken, which I have translated in vain signifies without effect, that is, without reaching its goal. ��32�� By relating that God s grace to him was not in vain, Paul is stating positively that it bore extraordinary results.

He is specific in this particular verse when he twice declares that God s grace was directed to him his grace toward me and the grace of God was with me. Paul knew that God blessed his labors.) 1 1 2 8 0 “tw://bible.?id=44.20.34|AUTODETECT|” c. However, I labored more than all of them. The adversative however goes back to Paul s remark about being the least of the apostles. His record of suffering for the sake of Christ is impressive by anyone s standards.��33�� While in Ephesus, he toiled as a tentmaker to support himself financially 7 1 -1 9 0 “tw://bible.?id=44.20.34|AUTODETECT|” Acts 20:34) 1 1 -1 9 0 “tw://bible.?id=44.19.9|AUTODETECT|” ). In the rented hall of Tyrannus he daily instructed his students 7 1 -1 9 0 “tw://bible.?id=44.19.9|AUTODETECT|” Acts 19:9) 1 1 -1 9 0 “tw://bible.?id=44.20.20|AUTODETECT|” ). And the remaining time was spent in preaching and teaching publicly from house to house 7 1 -1 9 0 “tw://bible.?id=44.20.20|AUTODETECT|” Acts 20:20) 1 1 -1 9 0 “tw://bible.?id=47.2.1-47.2.4|AUTODETECT|” ). Moreover, he wrote letters to the members of the church in Corinth and visited them, too 7 1 -1 9 0 “tw://bible.?id=47.2.1-47.2.4|AUTODETECT|” II Cor. 2:1 4) 1 1 -1 9 0 0 ).) 1 22 2 8 0 0 We have a collection of thirteen epistles of Paul, so that in respect to literary activities Paul excels the other letter writers of the New Testament. Paul had received the training to write letters and he fearlessly preached the gospel to Jew and Gentile. Indeed he was God s chosen instrument to do this work. Yet the clause I labored more than all of [the apostles] should not be understood to mean the combined labors of the Twelve, but the work of any one of these apostles.) d. Yet not I, but the grace of God that was with me. Let no one think that Paul ever credits himself for the work he has performed.

He shuns self-glorification but expresses gratitude to God; he glories in his Lord and Savior. Being far from idle in his calling, Paul presents the results of his labors to God. He humbly acknowledges that he has been able to accomplish all his achievements only by God s grace.) 11. Therefore, whether I or they, thus we proclaim and thus you believed.) The adverb therefore not only summarizes the preceding discourse but also forms a link with verse 8. The intervening verses (vv. 9 10) are a short digression in which Paul explains his status with respect to the apostles. Paul stresses the power of God s grace in his life and ministry, not for the purpose of elevating himself above the other apostles but to thank God for his mercy and love.) With this last sentence, Paul indicates that he is not interested in persons but in the cause and effect of the gospel message.

Paul desires nothing less than that he, the apostles, or anyone else proclaims the good news of Jesus death, burial, and resurrection. The basis of Christianity is the doctrine of the resurrection; without it the Christian religion ceases to exist. Paul and his associates preached the gospel in Corinth with the result that the people there believed in Jesus Christ.) ) Greek Words, Phrases, and Constructions in 15:9 10) �������� this is a true superlative of the adjective ������ (small, little) and means the least. ) E� the relative pronoun in the masculine nominative case obstructs smooth English in a literal translation. Modern versions render it indeed. ) �0� �� and �z� ��� notice the differing prepositions that Paul uses: �0� denotes toward, into, and in me ; ��� means together with me. The first refers to Paul s conversion experience, the second to God s grace that surrounds him in his ministry.) E the deliberate choice of the neuter relative pronoun instead of the masculine E� stresses the thing, not the person: what I am instead of who I am. ) ) ) 3. Resurrection of the Dead) 15:12 34) From his summary of the gospel (vv. 3 5), Paul selects the doctrine of the resurrection for further discussion.��34�� Positively, he affirms that Christ has been raised from the dead and follows this up with a query why some people deny this historical and redemptive fact.

Negatively, he examines the results of repudiating this doctrine: that the apostles preaching and the believers faith are empty and powerless. Without proclaiming the doctrine of the resurrection, preachers utter falsehoods, people remain in sin, believers who have died in Christ are lost, and Christians are to be pitied. Hence, when opponents to the Christian faith attack and undermine the tenet of the resurrection, they seek to destroy Christianity s foundation. Should they succeed in their assault, the church founded on Jesus Christ would disintegrate and eventually cease to exist. In short, the resurrection doctrine is basic to the Christian faith.) a. Logical Argument) 15:12 19) 12.

But if Christ is preached, that he has been raised from the dead, how do some among you say that there is no resurrection of the dead?) a. But if Christ is preached, that he has been raised from the dead. The first part of this conditional sentence states a fact. That is, Christ s gospel is being proclaimed in Corinth and elsewhere. The word Christ obviously represents the gospel that originated with him and that his followers continue to proclaim.) To prove the veracity of Jesus resurrection (vv. 5 8), Paul has listed Jesus numerous appearances after he rose from the dead and before he ascended to heaven. The perfect tense in Greek of the verb to raise indicates that Christ s resurrection, which happened in the past, has lasting significance for the present.

By conquering death Jesus Christ never has to face death again. The phrase from the dead means that Jesus has been raised by God the Father from death. To be precise, the Greek text has the plural word dead, which must be understood in a general sense. If then God raised Jesus from the dead, he will also raise believers from death at the end of time (6:14). Paul intimates that everyone who believes in Jesus shares in his resurrection (15:20 23).) b. How do some among you say that there is no resurrection of the dead?

Paul has stated that Christ has been raised from the dead. Now he asks why some Corinthians deny the doctrine of the resurrection. They did not reject this doctrine but reinterpreted it by saying that Christ s resurrection was spiritual. They taught that with Christ they were also raised from the dead at the time of their baptism. Thus for them the resurrection had already taken place and had only passing significance. They did not accept it as a tenet of the Christian faith and, therefore, were in danger of separating themselves from the church.) 1 1 2 8 0 “tw://bible.?id=54.1.19-54.1.20|AUTODETECT|” Elsewhere, Paul writes that because Hymenaeus had shipwrecked his faith, Paul handed him over to Satan 7 1 -1 9 0 “tw://bible.?id=54.1.19-54.1.20|AUTODETECT|” I Tim. 1:19 20) 1 1 -1 9 0 “tw://bible.?id=55.2.17-55.2.18|AUTODETECT|” ). With Philetus, Hymenaeus denied the doctrine of a bodily resurrection and destroyed the faith of some believers 7 1 -1 9 0 “tw://bible.?id=55.2.17-55.2.18|AUTODETECT|” II Tim. 2:17 18) 1 1 -1 9 0 0 ).��35�� We are not sure how many people in Corinth questioned this doctrine, what influence they exerted in the church, or who they were. In view of the lengthy discourse on this particular doctrine, we assume that these Corinthians were influential.��36��) 1 1 2 8 0 “tw://bible.?id=21.12.7|AUTODETECT|” Influenced by Greek philosophy, these church members argued that the soul (which is immortal) returns to God who gave it 7 1 -1 9 0 “tw://bible.?id=21.12.7|AUTODETECT|” Eccl. 12:7) 1 1 -1 9 0 0 ) but that the body is mortal and at death descends into the grave. The soul, they believed, is raised to be with God and enjoys eternal life but the body is annihilated. This is a truncated view of the resurrection, for God created Adam with body and soul as a complete human being. The soul and the body are God s creation and share in Christ s resurrection. Christ rose physically from the dead, as Paul proves with his list of Jesus appearances (vv. 5 8). Over against the Greek philosophical view of some Corinthians, in chapter 15 Paul develops a scriptural perspective. In the next verse, he presents an argument that shows both contrast and logic.) 1 19 2 8 0 0 13. But if there is no resurrection of the dead, not even Christ has been raised.) Placing verses 12 and 13 in parallel columns, we observe that Paul contrasts his thoughts:) Verse 12 Verse 13 ) But if Christ is preached, But if there is ) that he has been raised no resurrection ) from the dead, of the dead, ) how do some among you say ) that there is not even Christ ) no resurrection has been raised. ) of the dead? ) ) ) With irrefutable logic, Paul counters the Corinthians erroneous view that God raises the soul but not the body. If some people hold to a spiritual resurrection of the soul and deny a bodily resurrection, then the inevitable conclusion must be that Christ s body is still in the tomb and his redemptive work fruitless. Indeed, Jesus did not come to earth, die on the cross, and rise from the dead for himself but for those whom he redeems.��37�� A gospel without the tenet of the resurrection has no message of redemption.) With the double negative in the two parts of this verse, Paul writes a conditional sentence that is contrary to reality. The clause if there is no resurrection of the dead contrasts the fact that there is a resurrection. But if the critics deny this fact, then Paul draws for them the inescapable conclusion that Christ s physical body did not rise from the grave either.) 14.

And if Christ has not been raised, then our preaching is vain and also your faith is vain.) a. And if Christ has not been raised. Paul continues writing a conditional sentence that contrasts incorrect teaching with reality. Paul states that to deny Christ s resurrection is to go against all the pertinent evidence that was available in the early church. Hundreds of people in Paul s day could testify to the resurrection because they had personally seen their glorified Lord. The apostles aside, about five hundred people saw the living Lord between Easter and ascension (vv. 5 8).

Paul could tell the Corinthians to consult these eyewitnesses. Even he himself had seen Jesus near Damascus, and for that reason proclaimed the message of his risen Lord.) b. Then our preaching is vain and also your faith is vain. The logic of Paul s discourse is compelling. If Christ is still in the tomb outside Jerusalem, he argues, then the content of my preaching is nothing but empty words and I with all the other apostles and preachers am a charlatan. More, the faith of all those who listen to Paul and his companions is vain.

Both he and his listeners would be ill served if they would have to believe a lie and perpetuate it.) ) Doctrinal Considerations in 15:14) 1 1 2 8 0 “tw://bible.?id=40.28.2-40.28.4|AUTODETECT|” The Roman soldier who pierced Jesus side and saw blood and water gush forth knew that Jesus had died. Jesus broken body was beyond restoration and had to be buried. Thus, from a medical point of view the resurrection of Jesus body is unthinkable, for nobody has ever returned from the grave. Some theologians have tried to meet this medical objection by giving a modern interpretation to the word resurrection. They explain the term spiritually and say that the resurrection is not an objective event of Jesus coming forth from the tomb outside Jerusalem. They say that no one was present to witness Jesus leaving the burial place, for the guards became like dead men 7 1 -1 9 0 “tw://bible.?id=40.28.2-40.28.4|AUTODETECT|” Matt. 28:2 4) 1 1 -1 9 0 0 ). And they conclude that the story of his resurrection, which cannot be verified by observation, is not part of history.) 1 3 2 8 0 0 These theologians interpret the resurrection as a subjective experience that occurs in the hearts of believers. They allege that when believers listen to and obey the Word of God, the resurrection takes place in their hearts.��38�� We admit that this spiritual interpretation is ingenious, for it dispels all the objections raised by medical scientists and empirical historians. Whenever preachers proclaim this spiritual resurrection message, no critic voices objections.) The truth of the matter, however, is that this message has identified the doctrine of the resurrection with a description of a believer s conversion experience. This spiritual interpretation has no bearing at all on the physical resurrection of Jesus and on that of all his followers. In reality, it has nothing in common with the doctrine expressed in the Apostles Creed: I believe in the resurrection of the body. ) Critics of the resurrection doctrine demand evidential proof from eyewitnesses that Jesus rose physically from the dead and left the tomb. They assert that because the New Testament Scriptures fail to provide such observable proof, the Christian faith is dubious.

One of them even suggests the possibility that archaeologists in Jerusalem would unearth a letter written by Caiaphas addressed to Pontius Pilate. This letter, then, would reveal a detailed plan to move Jesus body from the tomb and place it in an undisclosed location.��39�� Would the Christian faith be seriously damaged by such a letter and lose its credibility?) 1 1 2 8 0 “tw://bible.?id=44.1.22|AUTODETECT|” The answer is absolutely not. Consider the difference in the respective points of departure of believers and unbelievers. Christians accept the teachings of Scripture in faith, but the unbeliever rejects them. Christians believe the doctrine of Christ s resurrection, but the unbeliever denies it. Sufficient for Christians, but insufficient for unbelievers, is the testimony of the apostles who were eyewitnesses of their Master s resurrection 7 1 -1 9 0 “tw://bible.?id=44.1.22|AUTODETECT|” Acts 1:22) 1 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” 3:15) 1 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” ). Scripture hints that at the time of Jesus ascension many people met the requirement for apostleship because they were eyewitnesses of the resurrection. And Scripture teaches that by the testimony of two or three witnesses truth is established 7 1 -1 9 0 “tw://bible.?id=5.19.15|AUTODETECT|” Deut. 19:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=43.14.6|AUTODETECT|” If Pilate had moved Jesus body to a secret place, the resurrection doctrine would in fact rest on the fraudulent testimony of apostles and numerous believers. Then Christ would be an imposter, his apostles deceivers, and the church a sham. Instead Christ himself is the truth and so is God s Word 7 1 -1 9 0 “tw://bible.?id=43.14.6|AUTODETECT|” John 14:6) 1 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.17|AUTODETECT|” 17:17) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 ) ) 15. In addition, we are even found to be false witnesses of God, because we testified in contradiction to God that he raised Christ, whom he did not raise if the dead are not raised.) a. In addition, we are even found to be false witnesses of God. Paul is by no means finished with his logical analysis. He has much more to say, for he emphatically points out that should Christ s resurrection be falsehood, Paul and his associates would be exposed as impostors of the worst kind. ��40�� They would be branded as false witnesses who were spreading lies to gullible people and deceiving them. Not only that, they would testify falsely of God and thus stand guilty before God himself.) 1 1 2 8 0 “tw://bible.?id=5.18.20-5.18.22|AUTODETECT|” The phrase false witnesses of God can be taken either objectively or subjectively. It can mean objectively that Paul and his co-workers were giving a false report of what God had done in Christ. And subjectively it can signify that they were sent forth by God himself to preach and practice deceit. Of the two interpretations, only the first one is acceptable: God does not commission people to represent him deceitfully. The above-mentioned phrase, then, has an objective connotation and implies that if Christ s resurrection is a falsehood, those who proclaim it as a tenet of faith are liars. These people must stand before God s tribunal as impostors. They are in the same category as the false prophets of the Old Testament era 7 1 -1 9 0 “tw://bible.?id=5.18.20-5.18.22|AUTODETECT|” Deut. 18:20 22) 1 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” ) and the false apostles of the New Testament era 7 1 -1 9 0 “tw://bible.?id=62.5.10|AUTODETECT|” I John 5:10) 1 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=63.1.10|AUTODETECT|” II John 10) 1 1 -1 9 0 0 ).) 1 17 2 8 0 0 b. Because we testified in contradiction to God that he raised Christ. The concept speaking against someone is legal terminology. It is used when a witness swears an oath to affirm the truth of his testimony.��41�� Truth is at stake, because either God raised Jesus from the dead or, if the resurrection did not take place, Paul and all his associates preach a lie and speak against God. But why would they promulgate deception, be willing to suffer and die for it, and acknowledge that they must face the God of truth?) c. Whom he did not raise if the dead are not raised.

In translation, the last segment of verse 15 repeats the wording of verse 13. The resurrection of Jesus Christ is inseparably linked to the resurrection of the dead. This truth comforts the believer whose hope is built on Christ. How does this truth comfort the Christian? A sixteenth-century catechism replies:) Not only my soul) will be taken immediately after this life) to Christ its head,) but even my very flesh,) raised by the power of Christ,) will be reunited with my soul) and made like Christ s glorious body.��42��) 16. For if the dead are not raised, then neither has Christ been raised.) This verse also repeats verse 13 (see v. 14).

The reiteration serves to alert the readers to the consequences of denying the doctrine of Jesus resurrection. Those who deny this doctrine implicitly label God a liar and the apostles false witnesses. But these people ought to realize that they will have to appear before God s judgment throne to give an account of what they have said.) 17. And if Christ has not been raised, your faith is worthless and you are still in your sins.) Verse 17 is a continuation of the preceding verse. Paul extends his compelling logic to have the readers view the effect of a denial of the resurrection. Step by step he reveals to them the spiritual implications of this denial.) Paul addresses the Corinthians with the use of the second person plural you.

He says, if you deny Christ s resurrection, then you should realize that your faith is worthless (compare v. 2). In verse 14 Paul uses the adjective useless, but here worthless. The difference is that the Greek adjective ken, translated useless, expresses emptiness and the Greek adjective mataia, translated worthless, connotes aimlessness.��43��) What are the ramifications of a worthless faith? For one thing, if Christ is not raised from the grave, he is dead; a dead Christ is unable to justify believers; and unjustified believers remain in their sins. We draw the inevitable conclusion that the justification of believers rests squarely on the resurrection of Jesus Christ.��44�� Without the risen Christ there is no justification, without justification there is no living faith, and without living faith there is no forgiveness of sin. Paul confronts the Corinthians who reject Christ s resurrection and in effect tells them: If you remain in your sins, your faith is worthless, you show no sign that you belong to God s sanctified people, and you are not saved. ) Yet, Paul had written that the Corinthians were sanctified in Christ Jesus, would be kept strong to the end, and were called into God s fellowship (1:2, 8, 9).

More than that, Paul had told them that they were washed, sanctified, and justified in the name of Jesus through the Spirit of God (6:11). Their sins were forgiven; they were made holy and righteous in Christ Jesus. Paul does not contradict himself in this letter; rather, he wants the Corinthians to understand his logic and see the error of their way. They must grasp the effect that denying Jesus resurrection has on their spiritual lives and therefore they must come to repentance. Paul wants them to possess the assurance that they have been redeemed by Jesus Christ, who died and rose from the grave on their behalf. He wants them to know that on the basis of Jesus resurrection they have been justified and sanctified.) 18.

Then also those who have fallen asleep in Christ have perished.) 1 1 2 8 0 “tw://bible.?id=52.4.16|AUTODETECT|” Paul arrives at the conclusion of his logical argument and introduces it with the Greek expression ara, which in this verse means as a result. He asks his readers to reflect on a point that relates to a past generation of believers. He refers to those who have fallen asleep, which is a New Testament euphemism commonly used for those who have died.��45�� (In English, we circumscribe the word death with the euphemism he passed away.) The New Testament euphemism relates not to sleep of the soul but to a physical body waiting in a grave for the day of resurrection. In the current text, however, the expression fallen asleep in Christ applies to Christians who at the time of death believed that they would enter heaven to be eternally with Christ. The Corinthians believed that the separation of body and soul would come to an end when Jesus returns 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 If a person denies the resurrection, Paul informs his readers, the logical implication is that those who have died in Christ are lost. If Christ has not risen from the dead, then God condemns people to everlasting punishment because of their sins; they never enter heaven to be in God s presence; and, last, their bodies remain forever in the grave. Cut off from the living God, they have perished. If the Corinthians who deny the resurrection doctrine say that those who have died are with Jesus, then they contradict themselves. A denial of the resurrection would mean that all have perished, including Jesus.) 1 1 2 8 0 “tw://bible.?id=45.6.11|AUTODETECT|” The Corinthians, however, believe that their loved ones have died in Christ. Paul forces them to see the fallacy of their thinking. They must realize that if believers died in Christ, Christ himself welcomes them into heaven. Hence, Jesus Christ has risen from the dead and is alive. Death is unable to break the bond that exists between Christ and believers throughout this earthly life.��46�� That bond continues into the life hereafter and lasts eternally 7 1 -1 9 0 “tw://bible.?id=45.6.11|AUTODETECT|” Rom. 6:11) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 19. If for this life only we have hoped in Christ, we are of all people most to be pitied.) The wording of this verse gives rise to interpretations that arise from the place and significance of the adverb only. Note the following observations:) 1 1 2 8 0 “tw://bible.?id=19.146.3|AUTODETECT|” First, the Greek text has the word only at the end of the first clause and links it to the verb construction we have hoped. The New American Bible reflects this link: If we have only hoped in Christ in this life, we are of all men most to be pitied. This reading makes Paul say that the Corinthians have been wrong in placing their hope only in Christ. He certainly is not indicating that believers should put their trust in human beings, too 7 1 -1 9 0 “tw://bible.?id=19.146.3|AUTODETECT|” Ps. 146:3) 1 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” ). Nor does he intimate that Christians ought to fix their attention on Jesus 7 1 -1 9 0 “tw://bible.?id=58.12.2|AUTODETECT|” Heb. 12:2) 1 1 -1 9 0 0 ) for the life hereafter and show a total disregard for the present. What, then, is Paul stressing in this concluding verse of this part of the discussion? This becomes plain in the second interpretation.) 1 28 2 8 0 0 If we place the adverb only after for this life and before we have hoped in Christ, the adverb controls the entire first clause.��47�� Then the reading decisively limits our relationship with Jesus Christ to this earthly life and puts him on a horizontal instead of a vertical level. Consequently our relationship with Christ ceases when death ends our physical life, and we have no hope of resurrection.) Paul stresses the verb to hope with a Greek construction of a perfect participle that perhaps can best be translated we have been hoping. The perfect tense describes an action that took place in the past and continues to the present. From the time of conversion to that of death, the Corinthians who died had been living on the basis of hope.��48�� When they died, that hope did not became reality but turned into disillusionment. Paul states that when hope is dashed, believers are deluded and are the most pitiable of all people. Unbelievers live without hope and thus seek to get as much out of the present life as possible.

The believers hope for the restoration of all things in the life to come. If their hope vanishes at the time of death, they are to be pitied more than anyone.��49��) ) Greek Words, Phrases, and Constructions in 15:12 19) Verses 12 14) � ������ from the dead. Without the definite article ������ means the dead in general; with the article it means Christians who have died.��50��) � Q��� ����� the preposition � conveys a partitive sense: some of you. ) �0 the conditional sentences in verses 13 18 are of the contrary-to-fact type. In succession, the conditional sentences develop logical reasoning in Paul s presentation.��51��) �������� see the entry at verse 4.) ����� empty. The position of this adjective denotes emphasis: Then empty is our preaching, and empty is your faith. ) Q��� some major Greek manuscripts have the reading !���, but the context demands your faith to counterbalance our preaching. ��52��) Verse 15) ���� with the genitive ��� ����, this preposition conveys the idea against God.) �4��� in this compound, the particle -��� places urgent stress on the particle �0 (if) that introduces the conditional clause: if, as they say, it is true that.& ��53��) ��������� Paul writes the present tense in the passive to explain that the implied agent is God who raises the dead.) Verses 18 19) ����������� the aorist passive participle from ������ (I fall asleep, die, pass away) denotes simultaneous action with the main verb to perish.) ����� only. Nigel Turner observes: In this sentence the adverb monon occurs, not after the words in this life, but after the verb, indeed after the whole sentence.

There is no contrast intended between having faith while we are in this world and having it in some other. The contrast is rather between having faith only and having faith supported by the reality of Christ s present risen life. ��54��) ����������� the comparative adjective of ������� (pitiable) serves as a superlative: most miserable. ) ) ) b. Reality of the Resurrection) 15:20 28) (1) In Adam and in Christ) 15:20 22) 20. But now Christ has been raised from the dead, the firstfruits of those who have fallen asleep.) a. But now. The first two words in this text are important.

The first one is the adversative but that changes the discourse from a series of negative statements on the resurrection (vv. 12 19) to a positive testimony on Christ raised from the dead. After writing seven conditional statements to demonstrate the effect of denying the resurrection, Paul turns from the contrary teaching of some Corinthians to the consistent doctrine of the Christian church: the tenet of Christ s resurrection.) The second word now can indicate a temporal reference, a logical conclusion or, in this verse, both. For Paul, the raising of Christ from the dead was a historical fact with far-reaching and lasting implications; Christ Jesus has been raised by God the Father to effect the restoration of all his people. Conversely, the adverb now signals the logical conclusion of Paul s lengthy discussion on the denial of the resurrection that some Corinthians championed.��55��) 1 1 2 8 0 “tw://bible.?id=44.3.15|AUTODETECT|” b. Christ has been raised from the dead. This brief testimony sketches an incontrovertible fact that is rooted in history and is basic to the Christian faith: Christ arose. The evidence Paul has marshaled in the earlier part of this chapter is sufficient for believers, namely, the empty tomb and the appearances (see vv. 3 8). Granted that unbelievers continue to scoff, Christians do not need further proof for this historic truth that in their minds is irrefutable 7 1 -1 9 0 “tw://bible.?id=44.3.15|AUTODETECT|” Acts 3:15) 1 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=44.26.23|AUTODETECT|” 26:23) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 Paul repeats the words he wrote in verse 12. There he put the statement If Christ has been raised from the dead in conditional form, but here he phrases it as a declaration that relates a historical fact. There he raised the theological question that some Corinthians denied this fact, while he himself attested its truth.��56�� Here he reiterates positively the truth of the resurrection; he knows that only some of the Corinthians deny Christ s resurrection. Perhaps the readers have not understood the implications of this redemptive doctrine, but after Paul s expansive discourse on the subject they should now be able to realize the profound importance of this teaching.) The question remains whether Paul now excludes those who deny Christ s resurrection or addresses all the Corinthians. Is he continuing his discourse directed against those who reject this teaching or is Paul now speaking only to those who accept it?��57�� There is no indication in the current section (vv. 20 28) that Paul excludes anyone. In effect, after thoroughly discussing the negative consequences of denying the resurrection, Paul invites all his readers to examine the positive aspects of confessing this doctrine.) 1 1 2 8 0 “tw://bible.?id=3.23.9-3.23.11|AUTODETECT|” c. The firstfruits of those who have fallen asleep. This clause is a pithy statement of only three words in the Greek text, yet it is filled with meaning. Paul assumes that his readers are acquainted with the Old Testament teachings on the firstfruits. These were the earliest gathered fruits that the people offered to God in recognition of his faithfulness for providing crops in due season. Moses instructed the Israelites to offer, before the Lord on the day after the Sabbath following the Passover feast, a sheaf of the first grain that was harvested 7 1 -1 9 0 “tw://bible.?id=3.23.9-3.23.11|AUTODETECT|” Lev. 23:9 11) 1 1 -1 9 0 “tw://bible.?id=3.23.15-3.23.17|AUTODETECT|” ). Exactly seven weeks later, they were to present an offering of new grain to the Lord 7 1 -1 9 0 “tw://bible.?id=3.23.15-3.23.17|AUTODETECT|” Lev. 23:15 17) 1 1 -1 9 0 “tw://bible.?id=5.26.1-5.26.11|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=5.26.1-5.26.11|AUTODETECT|” Deut. 26:1 11) 1 1 -1 9 0 “tw://bible.?id=24.2.3|AUTODETECT|” ). In a later century, Israel was called the firstfruits 7 1 -1 9 0 “tw://bible.?id=24.2.3|AUTODETECT|” Jer. 2:3) 1 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” ). Paul applied this word to the first converts in western Asia Minor and in southern Greece respectively 7 1 -1 9 0 “tw://bible.?id=45.16.5|AUTODETECT|” Rom. 16:5) 1 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.16.15|AUTODETECT|” I Cor. 16:15) 1 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” , NASB). And the 144,000 redeemed from the earth are offered as firstfruits to God 7 1 -1 9 0 “tw://bible.?id=66.14.3|AUTODETECT|” Rev. 14:3) 1 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” ; compare ) 7 1 -1 9 0 “tw://bible.?id=59.1.18|AUTODETECT|” James 1:18) 1 1 -1 9 0 0 ).��58��) 1 1 2 8 0 “tw://bible.?id=47.1.22|AUTODETECT|” The term firstfruits signals that the first sheaf of the forthcoming grain harvest will be followed by the rest of the sheaves. Christ, the firstfruits raised from the dead, is the guarantee for all those who belong to him that they also will share in his resurrection. Paul describes the people who belong to Christ as those who have fallen asleep. He is not mentioning Jesus resurrection with reference to either the temporal or the religious aspect of the Jewish Passover. He means that Christ s resurrection is a down payment for his people (v. 23) or their guarantee 7 1 -1 9 0 “tw://bible.?id=47.1.22|AUTODETECT|” II Cor. 1:22) 1 1 -1 9 0 0 ). Christ is not the firstfruits of those who have been raised but of those who have died.��59�� In fact, no human being has been raised physically from the dead. The sons of both the widow of Zarephath and the Shunammite died in later years; so did the daughter of Jairus, the young man of Nain, and Lazarus. Only Christ has conquered death and is risen from the dead. All others must wait for their bodily resurrection until the appointed time.��60��) 1 14 2 8 0 0 21. For since by man came death, also by man came the resurrection of the dead. 22. For as in Adam all die, thus also in Christ all shall be made alive.) We note the following points:) a. Parallels. Paul reveals typical Semitic parallelism in these two verses, in which he connects man and death in the first clause and man and the resurrection of the dead in the second. He compares Adam with Christ and notes that death came through Adam but life comes through Christ.

The clauses reinforce one another, and the second one is longer than the first in each verse.) For since also ) by man came by man came ) death the resurrection of the dead ) ) ) For as thus also ) in Adam all in Christ all ) die shall be made alive ) ) ) b. Allusion. The two words for since express cause; they form the link between the preceding verse (v. 20) and this passage. The words explain the entrance of death into the world.) 1 1 2 8 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” Paul alludes to the Old Testament Scriptures and in particular to ) 7 1 -1 9 0 “tw://bible.?id=1.3.17-1.3.19|AUTODETECT|” Genesis 3:17 19) 1 1 -1 9 0 0 , which relates that because of sin Adam and Eve and their progeny became subject to death. The Greek has the preposition dia (by) to show that man is the agent responsible for death. As Augustine put it,) 1 2 2 8 0 0 Before the fall, Adam was able to sin or not to sin;) after the fall, he was not able not to sin.) 1 1 2 8 0 “tw://bible.?id=1.2.17|AUTODETECT|” This means that in his purity Adam had the ability not to sin and through his obedience to receive immortality. But through his disobedience, he and the human race received the penalty of death 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” 3:19) 1 1 -1 9 0 0 ). Christ lived obediently without sin and conquered death for the benefit of all his people.) 1 1 2 8 0 “tw://bible.?id=45.5.12|AUTODETECT|” In the Greek of verse 21, Paul omits not only the verbs but also all the definite articles to stress the abstract quality of the nouns man, death, resurrection, and dead. He emphasizes that death entered the world because of sin committed by man. And death, having been caused by a human being, can be made ineffective only by a human being 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.5.18|AUTODETECT|” 18) 1 1 -1 9 0 0 ). The corollary of death is the resurrection from the dead, which has been accomplished by Christ, who triumphed over death. He is able to set free from the grip of death those who belong to him.) 1 3 2 8 0 0 c. Meaning. The concept of resurrection centers on Jesus Christ, who as both God and man has conquered death and has risen victoriously from the grave. Although Christ s resurrection has already taken place, that of his people must wait.) Paul placed the preposition in before the name Adam and the name Christ. Thereby he indicates that Adam is the head of the human race and Christ the head of God s people. In the Greek text, he placed a definite article before each name to confirm that they represent historical persons.��61�� His statement, as in Adam all die, thus also in Christ all shall be made alive, has the present tense in the first clause and the future tense in the second.

The present tense indicates the recurring reality of death, and the future reveals the definite promise of the resurrection.) The adjective all should not be interpreted to mean that Paul teaches universal salvation. Far from it. The meaning of verse 22 is that as all those who by nature have their origin in Adam die, so all those who by faith are incorporated in Christ shall be made alive.��62�� Whereas all people face death because of Adam s sin, only those who are in Christ receive life because of his resurrection. The New Testament teaches that the verb to give life refers only to believers and not to unbelievers.��63�� Paul elucidates the rising from the dead of Christ and his people but not that of pagans.) 1 1 2 8 0 “tw://bible.?id=27.12.2|AUTODETECT|” Will there be a general resurrection? Yes, believers will be raised to everlasting life but unbelievers to shame and everlasting contempt 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” ). And Jesus said: Those who have done good will rise to live, and those who have done evil will rise to be condemned 7 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” John 5:29) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 ) Greek Words, Phrases, and Constructions in 15:20 22) Verse 20) ����� without the definite article, the noun firstfruits expresses the quality of Christ s resurrected life.) ��� ������������ this is the perfect passive participle of the verb ������ (I fall asleep). With the definite article it relates to all those who have died believing in Christ and whose bodies are awaiting the day of resurrection (compare v. 18).) Verses 21 22) ����t ��� for since (see 1:21). The conjunction ��� links verse 21 to the preceding passage.) �������� this noun, resurrection, derives from the verb ������� (I stand up), not from ����� (I arise). Closer study shows that egeirM, especially in the pass[ive], is used predominantly for what happened at Easter, [that is,] the wakening of the Crucified to life, while anhistmi and anastasis refer more especially to the recall to life of people during the earthly ministry of Jesus and to the eschatological and universal resurrection. ��64��) ������ the adjective occurs twice following the names of Adam and Christ respectively. The prepositional phrases in Adam and in Christ limit the scope of the adjective, so that all in Adam face death and all in Christ receive life through him. The preposition � means in the sphere of. ) ��������������� shall be made alive.

This future passive reveals that Christ is the agent in the resurrection of the believers and that the event will occur in the future.) ) ) (2) The Coming of the Lord) 15:23 28) 23. But each in his own order: Christ the firstfruits, then those who belong to Christ at his coming. 24. Then comes the end, when he delivers the kingdom to God the Father, after he has abolished all rule, and all authority and power.) 1 1 2 8 0 “tw://bible.?id=51.1.18|AUTODETECT|” a. But each in his own order: Christ the firstfruits. The first word but in this sentence is a mild form of the adversative. It explains the sequence of those people who are made alive in Christ. Paul also uses the Greek term tagma, which in other places relates to companies of soldiers; here, it is devoid of any connection with the military. It means first rank and next order : Christ is the firstborn from among those raised from the dead and has supremacy 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 0 ); he is also the first in sequence. After Christ has been raised, then those who belong to him will receive a glorified body.��65�� Once again, Paul calls Christ the firstfruits (v. 20) to highlight the fact that the full harvest will ensue in due time. Christ the first in the resurrection will be followed by countless multitudes who belong to him.) 1 1 2 8 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” b. Then those who belong to Christ at his coming. Paul mentions two categories: Christ and his people. Christ is alone in the first classification and all the believers are in the second one. The resurrection of his people takes place in two stages: first the dead in Christ will rise from their graves, and then the believers who are alive will be transformed 7 1 -1 9 0 “tw://bible.?id=52.4.16-52.4.17|AUTODETECT|” I Thess. 4:16 17) 1 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” ). But notice that Paul says nothing about a resurrection of unbelievers, even though both the Old and New Testaments relate that these people will be raised to shame and everlasting contempt 7 1 -1 9 0 “tw://bible.?id=27.12.2|AUTODETECT|” Dan. 12:2) 1 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.5.29|AUTODETECT|” John 5:29) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 In a succeeding context, Paul reveals that when Christ returns believers will be transformed. We shall not all of us fall asleep, but all of us shall be changed in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed (vv. 51 52). In brief, because Christ has been raised, all his people who are dead or alive at his coming will be raised and glorified.) c. Then comes the end. The first clause of the Greek text lacks a verb; one must be supplied to complete the thought.

This supplied verb can be either comes or will come. The end will occur after the resurrection of the people whom Christ redeemed.��66��) With the word then Paul introduces not the resurrection of a third group but simply the end. In other words, this adverb does not necessarily suggest an interlude between the resurrection of the believers and the end of time. Because of its brevity, the clause then comes the end does not appear to support the teaching of an intermediate kingdom before the consummation of the age. Rather, it signifies that after all this has happened, will the end or the consummation of Christ s Messianic work come. ��67�� The words the end suggest not only last in sequence but also the conclusion of Christ s redemptive work for his people.��68��) In the apocryphal book II Esdras, the clause then comes the end has a parallel that speaks about resurrection and judgment. The earth will give up those who sleep in it.& The Most High will be seen on the judgement-seat, and there will be an end of all pity and patience (7:32 33, REB; italics added).

The term end means the consummation of time. Because the expression stands by itself, we understand it in an absolute sense. Paul writes a few ensuing clauses to inform his readers about Christ s work in the end: handing over the kingdom to the Father; abolishing all rule, authority, and power; destroying death; and subjecting himself to God that he may be all in all.) d. When he delivers the kingdom to God the Father, after he has abolished all rule, and all authority and power. This is the word order of the Greek text, but the meaning of the text demands a reversal of these two clauses. Christ must first abolish his enemies before he hands over the kingdom to his Father.) 1 1 2 8 0 “tw://bible.?id=49.6.12|AUTODETECT|” The Greek verb katargo, which is translated I abolish, conveys the idea of making ruling powers ineffective, that is, by terminating and setting them aside.��69�� Paul enumerates three categories: all rule, all authority, and power. These expressions were often used by the Jews to designate the demons. Where they occur in Paul s epistles, the context must determine if the text refers to demonic powers.��70�� After the resurrection of the believers, Christ will abolish these spiritual forces of evil 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 0 ). He will destroy the power of all rule, all authority, and power in heavenly places and will do so in a single action. After he accomplishes that feat, he hands the kingdom to his Father and this marks the end.) 1 1 2 8 0 “tw://bible.?id=40.28.18|AUTODETECT|” God entrusted the kingdom to Christ for the period lasting from his first coming to his second coming. When Jesus said, All authority in heaven and on earth has been given to me 7 1 -1 9 0 “tw://bible.?id=40.28.18|AUTODETECT|” Matt. 28:18) 1 1 -1 9 0 0 ), he uttered his enthronement speech. At the end of time, Christ will deliver the kingdom to God the Father when he has destroyed all the hostile spiritual forces. Thus Christ s kingdom lasts from his own resurrection to that of the resurrection of all believers; afterward there will be the destruction of all pernicious powers.) 1 7 2 8 0 0 25. For he must rule until he has put all his enemies under his feet.) Paul continues to explain the significance and the time span of Christ s rule with the conjunction for. He advances the concept of divine necessity by saying not that Christ rules but that he must rule. He implies that God the Father has given his Son the mandate both to reign and to complete the divine plan of redemption.) Throughout his correspondence with the Corinthians, Paul bases his teachings on the Scriptures. Here he alludes to one of the psalms that speaks of Christ s kingship:) The Lord says to my Lord:) Sit at my right hand) until I make your enemies) a footstool for your feet. ) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” [) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 “tw://bible.?id=40.22.44|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=40.22.44|AUTODETECT|” Matt. 22:44) 1 1 -1 9 0 0 ]) 1 1 2 8 0 0 The allusion displays Paul s freedom in adapting the Scriptures. David, the psalmist, portrays God as the speaker who addresses his Son and reveals that God will subjugate the enemies to be a footstool for his Son s feet. But Paul rewrites the Old Testament text to give it a christological emphasis and have Christ overpower all his enemies. This passage should not be interpreted to stress the work of either God or Christ. The context shows that both God and Christ function alternatively as subjects of the verbs in verses 20 28.��71��) 1 1 2 8 0 “tw://bible.?id=60.3.22|AUTODETECT|” Christ s universal reign begins when he rises victoriously from the grave in his state of exaltation and ends when he effectively eliminates the power of all his spiritual enemies. These enemies are all the spiritual forces that have rule, authority, and power (v. 24). Peter writes that at Christ s ascension, the angels, authorities and powers [were placed] in submission to him 7 1 -1 9 0 “tw://bible.?id=60.3.22|AUTODETECT|” I Peter 3:22) 1 1 -1 9 0 0 ). During Christ s reign they continue to exercise their demonic influence until he abolishes their powers at the end of time.) 1 1 2 8 0 “tw://bible.?id=58.1.14|AUTODETECT|” When Christ destroys the last enemy, namely, death, he has already delivered his kingdom to God the Father. Consequently, the services of angels to believers have come to an end, for God s people will have received full salvation 7 1 -1 9 0 “tw://bible.?id=58.1.14|AUTODETECT|” Heb. 1:14) 1 1 -1 9 0 0 ). During the time of Christ s kingdom, the process of conquest continues until it finally enters the settled permanent state of God s kingdom.) 1 1 2 8 0 0 26. The last enemy that will be abolished is death.) 1 1 2 8 0 “tw://bible.?id=1.2.17|AUTODETECT|” Among the hostile forces is the power of death. For the human race, this force has continued to rule from the time of Adam s sin 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=1.3.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=1.3.17|AUTODETECT|” 3:17) 1 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” 19) 1 1 -1 9 0 0 ) until the present. We view death as a power that is foreign to the human race; it became triumphant over humanity when Satan induced man to sin. Adam s disobedience resulted in the death of himself, his wife, and all his descendants. But Jesus conquered death through his resurrection and will abolish it in the consummation.) 1 2 2 8 0 0 The adjective last describes death and should be interpreted to mean that death is the last foe among the demonic forces that exercise rule, authority, and power over humanity (v. 24). This domination, however, is abolished when all Christ s people have been raised from the dead and are glorified.) Paul writes the verb to abolish in the passive voice and intimates that God is the agent who will terminate the power of this destructive force. God brought Jesus back to life and has given his followers the assurance that they also will be raised from the dead. If there is no resurrection, death continues to sway its power. But if there is a resurrection of all the believers, the power of death ends once for all.) 1 1 2 8 0 “tw://bible.?id=66.1.18|AUTODETECT|” Those Corinthians who denied the resurrection also failed to realize Christ s triumph over death, for he holds the keys of death and the grave 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” ). According to the apostle John, both death and Hades will be thrown into the lake of fire which is the second death 7 1 -1 9 0 “tw://bible.?id=66.20.14|AUTODETECT|” Rev. 20:14) 1 1 -1 9 0 “tw://bible.?id=66.21.4|AUTODETECT|” ). In the renewal of heaven and earth, death will be no more 7 1 -1 9 0 “tw://bible.?id=66.21.4|AUTODETECT|” Rev. 21:4) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Scholars note an attractive symmetrical structure in verses 24 28 (see the illustration below). Verse 26 (E) is at the center. Verse 25 (D) corresponds with verse 27 (D�), verse 24 (C) with verse 27 (C�), verse 24 (B) with verse 28 (B�), and verse 24 (A) with verse 28 (A�).��72�� The verses that show parallels reinforce each other and reiterate their meaning.) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” In verse 25, Paul alludes to ) 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Psalms 110:1) 1 1 -1 9 0 “tw://bible.?id=19.8.7|AUTODETECT|” with its message of the subjection of all Christ s enemies under his feet. In verse 27, he broadens this message to include everything 7 1 -1 9 0 “tw://bible.?id=19.8.7|AUTODETECT|” Ps. 8:7) 1 1 -1 9 0 0 ). Further, the phrase then comes the end in verse 24 signifies that God is all in all as supreme ruler in this universe (v. 28).) 1 12 2 8 0 0 (A) 24. Then comes the end, ) (B) when he delivers the kingdom to God the Father, ) (C) after he has abolished all rule, and all authority and power. ) (D) 25. For he must rule until he has put all his enemies under his feet. ) (E) 26. The last enemy that will be abolished is death. ) (D�) 27. For he has put all things under his feet. ) (C�) And when he says, All things are put under him, it is clear that the one who subjected all things to him is excepted. ) (B�) 28. And when all things are subjected to him, then even the Son himself shall be subjected to the one who subjected all things to him ) (A�) so that God may be all in all. ) ) ) 27.

For he has put all things under his feet. And when [Scripture] says, All things are put under him, it is clear that the one who subjected all things to him is excepted.) 1 1 2 8 0 “tw://bible.?id=19.8.0|AUTODETECT|” a. For he has put all things under his feet. This is a direct quotation from ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 “tw://bible.?id=1.2.20|AUTODETECT|” , where David sings of man s purity prior to the fall. God clothed Adam with glory and honor and made him ruler over his creation. He made everything subject to the man to whom he had given authority. Thus, Adam gave names to all the animals and they obeyed him without fear 7 1 -1 9 0 “tw://bible.?id=1.2.20|AUTODETECT|” Gen. 2:20) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=58.2.10|AUTODETECT|” With the conjunction for, Paul shows that God, who will destroy the power of death, allowed death to enter human life near the beginning of history. The subject of the psalm quotation is God himself, and the purpose of the psalm is to reveal Adam s sinlessness before the fall. The stark reality of sin has undermined man s authority, so that the writer of the epistle to the Hebrews observed, Yet at present we do not see everything subject to him. But we see Jesus, who was made a little lower than the angels, now crowned with glory and honor (2:8 9). Jesus as the second Adam is the firstfruits of a creation that is restored through his mediatorial work. Hence, like the writer of Hebrews, Paul has in mind not God s people, who are not yet fully restored, but Jesus Christ whom God through suffering has perfected 7 1 -1 9 0 “tw://bible.?id=58.2.10|AUTODETECT|” Heb. 2:10) 1 1 -1 9 0 0 ). God subjected all things, including death, to his Son Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=49.1.22|AUTODETECT|” b. And when [Scripture] says, All things are put under him. God has placed everything under Christ s feet 7 1 -1 9 0 “tw://bible.?id=49.1.22|AUTODETECT|” Eph. 1:22) 1 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” ), and left nothing that is not subject to him. ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 0 speaks of only the flocks and herds, birds and fish, and the stars. But the words all things comprise everything that belongs to this universe. All the good things in this world bring honor to Jesus Christ, and all the evil things terminate when he abolishes their power and influence. Finally, death is the last evil power that loses its relentless grip on the human race at Christ s resurrection; at the resurrection of all believers it will be completely powerless.) 1 1 2 8 0 “tw://bible.?id=43.1.3|AUTODETECT|” c. It is clear that the one who subjected all things to him is excepted. God has given everything to his Son through whom he created the universe 7 1 -1 9 0 “tw://bible.?id=43.1.3|AUTODETECT|” John 1:3) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” ). All things in this creation are subject to the Creator himself. Therefore it stands to reason that the uncreated God the Father, who commissioned his Son to form the universe, should not be in subjection to Christ. During the time that precedes the resurrection of the saints, Jesus serves his people as a mediator who intercedes for them 7 1 -1 9 0 “tw://bible.?id=45.8.34|AUTODETECT|” Rom. 8:34) 1 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” ) and prepares a place for them 7 1 -1 9 0 “tw://bible.?id=43.14.3|AUTODETECT|” John 14:3) 1 1 -1 9 0 0 ). When all things are eventually subject to Christ, then he delivers the kingdom to God the Father. This marks the completion of his mediatorial work.) 1 2 2 8 0 0 28. And when all things are subjected to him, then even the Son himself shall be subjected to the one who subjected all things to him, so that God may be all in all.) This is Paul s conclusion to the doctrine of the Lord s return (vv. 23 28). The first part of the conclusion parallels the second segment of verse 24, where he writes that Christ submits the kingdom to God the Father. In the current verse, Paul uses a different verb to express the same idea. The verb to subject occurs here three times in three different Greek forms.) 1 1 2 8 0 “tw://bible.?id=40.8.27|AUTODETECT|” a. And when all things are subjected to him. Christ Jesus fills the role of the second Adam and serves as God s appointed ruler in this universe. Jesus disciples were amazed that even the wind and the waves of the Galilean lake obeyed him 7 1 -1 9 0 “tw://bible.?id=40.8.27|AUTODETECT|” Matt. 8:27) 1 1 -1 9 0 “tw://bible.?id=40.8.28-40.8.34|AUTODETECT|” ). The demons submitted to him when he exorcised them 7 1 -1 9 0 “tw://bible.?id=40.8.28-40.8.34|AUTODETECT|” Matt. 8:28 34) 1 1 -1 9 0 “tw://bible.?id=42.10.18|AUTODETECT|” ), and Satan himself fell from heaven 7 1 -1 9 0 “tw://bible.?id=42.10.18|AUTODETECT|” Luke 10:18) 1 1 -1 9 0 0 ). Christ is the sovereign ruler in heaven and on earth. When every hostile power, including death, has become a footstool for his feet, the time has come for the Son to submit the kingdom to his Father (v. 24).) 1 1 2 8 0 “tw://bible.?id=19.2.7|AUTODETECT|” b. Then even the Son himself shall be subjected to the one who subjected all things to him. God has made everything in heaven and on earth subject to Jesus Christ his Son. Consequently, God is completely in control and has delegated responsibility to his Son. The Son proceeds eternally from God the Father 7 1 -1 9 0 “tw://bible.?id=19.2.7|AUTODETECT|” Ps. 2:7) 1 1 -1 9 0 “tw://bible.?id=43.5.19|AUTODETECT|” ) and confesses that he can do nothing by himself and can do only those things which he sees the Father doing 7 1 -1 9 0 “tw://bible.?id=43.5.19|AUTODETECT|” John 5:19) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 But how can the Son be both subject and equal to the Father? Charles Hodge observes, In one sense he is subject, in another sense he is equal. The son of a king may be the equal of his father in every attribute of his nature, though officially inferior. So the eternal Son of God may be coequal with the Father, though officially subordinate. ��73�� This means that in his office as redeemer and mediator Christ is subject to God the Father. When he has completed the task God assigned to him, he delivers the kingdom to God.) c. So that God may be all in all.

In a sense, this last clause is similar in meaning to that of the phrase then comes the end (v. 24). When the Son delivers the kingdom to God, then the end has come; then the only sovereign ruler is God himself. He commissioned his Son and gave him authority, which God receives back when the Son completes his work. God, then, is the ultimate sovereign.) 1 1 2 8 0 “tw://bible.?id=45.11.36|AUTODETECT|” Elsewhere Paul concludes a beautiful doxology by describing God s sovereignty in these words: For from him and through him and to him are all things. To him be the glory forever! Amen 7 1 -1 9 0 “tw://bible.?id=45.11.36|AUTODETECT|” Rom. 11:36) 1 1 -1 9 0 0 ). The expression all things is comprehensive and includes everything without exception. That which is evil will have been abolished forever and that which is pure reflects God s glory.) 1 1 2 8 0 0 The clause so that God may be all in all echoes a familiar theological theme in the Scriptures that is articulated well by one of the minor prophets:) 1 1 2 8 0 “tw://bible.?id=38.14.9|AUTODETECT|” The Lord will be king over the whole earth. On that day there will be one Lord, and his name the only name. [) 7 1 -1 9 0 “tw://bible.?id=38.14.9|AUTODETECT|” Zech. 14:9) 1 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” ; see ) 7 1 -1 9 0 “tw://bible.?id=5.6.4|AUTODETECT|” Deut. 6:4) 1 1 -1 9 0 “tw://bible.?id=23.43.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=23.43.11|AUTODETECT|” Isa. 43:11) 1 1 -1 9 0 0 ]) 1 6 2 8 0 0 ) ) Doctrinal Considerations in 15:23 28) Christ s mediatorial work comes to an end when he hands over the kingdom to God the Father. When his people eventually rise from the dead and are glorified, he no longer is their mediator, for his redemptive task is finished. Sin will be blotted out, Satan with his hordes powerless and consigned to hell, and death destroyed. Then Christ, who with his glorified body brought earth to heaven, will bring heaven to earth at the renewal of all things.) The work of redemption is broader than saving the souls of God s people. Their bodies are also redeemed and will be raised or, if they are alive at the last day, will be transformed. Through Christ, this earth with everything in it has been created, has been redeemed, and in the end with the heavens will be renewed.

Indeed, this entire universe will be completely restored, so that God may be all in all.) At Jesus return the resurrection of all believers, the general judgment, and the renewal of heaven and earth will occur. Because these events take place on the threshold of eternity, consideration of an exact chronology should not be pressed.��74�� The events transpire when Christ s mediatorial work is being completed, for his reign terminates when he delivers the kingdom to his Father.) 1 1 2 8 0 “tw://bible.?id=19.22.22|AUTODETECT|” When the kingdom is transferred from the Son to the Father, this does not mean that Christ is no longer his Son. He continues to be God s eternal Son. When the Son subjects himself to the Father, this does not imply that he no longer exercises power. He continues to sit on his throne but now with those who belong to him. He does not abdicate his throne but invites his people to sit with him as judges.��75�� Jesus is a brother to all those whom he has redeemed 7 1 -1 9 0 “tw://bible.?id=19.22.22|AUTODETECT|” Ps. 22:22) 1 1 -1 9 0 “tw://bible.?id=58.2.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.12|AUTODETECT|” Heb. 2:12) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ) but will always have supremacy 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 0 ).) 1 7 2 8 0 0 ) Greek Words, Phrases, and Constructions in 15:23 28) Verses 23 24) �6�� �x ����� Since in enumerations �6�� of[ten] serves to put things in juxtaposition without reference to chronological sequence, it becomes in general a transition-word furthermore, then, next. ��76�� The Greek �x ����� can mean the rest of those who have not risen from the dead, at last, or the final consummation of all things. Scholars prefer the third interpretation, which presents the phrase as a noun.��77��) ��������� this is the aorist (single action) of the compound verb �������� (I abolish, destroy), which has the perfective meaning of doing something thoroughly.) Verses 25 26) ��� & ���������� the infinitive to rule is in the present tense preceded by the auxiliary verb ��� (he must). This verb expresses compulsion and duty, for God sent forth the Son to fulfill his plan of redemption.) 1 1 2 8 0 “tw://bible.?id=19.110.1|AUTODETECT|” �� Paul changes the original wording �� 7 1 -1 9 0 “tw://bible.?id=19.110.1|AUTODETECT|” Ps. 110:1) 1 1 -1 9 0 0 ), in which God is the agent, to the third person singular with Christ as subject.) 1 2 2 8 0 0 ����������� here the present tense of this verb has a future connotation, will abolish (compare v. 24).) Verses 27 28) 1 1 2 8 0 “tw://bible.?id=19.8.0|AUTODETECT|” ����� the context of ) 7 1 -1 9 0 “tw://bible.?id=19.8.0|AUTODETECT|” Psalms 8) 1 1 -1 9 0 0 alludes to the universe, while ������ in verse 25 refers to Christ s enemies.) 1 13 2 8 0 0 ) ) At this point in the discourse, Paul wishes to make additional comments about the resurrection of the dead. He implies that especially those Corinthians who reject this doctrine must hear further considerations. Paul presents arguments that touch on baptism for the dead, physical danger, laxity, and corruption of character. Unfortunately, details for these arguments are sparse. With a modern analogy, we could say that these verses, when they were written, had some explanatory footnotes that are no longer extant. These footnotes probably were in the form of oral explanations given when Paul arrived in Corinth (11:34).

We do not have the necessary information and consequently we must resort to guesswork to explain the text.) c. Arguments Regarding the Resurrection) 15:29 34) 29. Otherwise what shall they do who are baptized for the dead? If the dead are not raised at all, why then are they baptized in their behalf?) Paul now addresses the practice of those people who are being baptized for the dead. He confronts only those few people who observed this practice, for he uses the pronoun they and not you in this text. We assume that Paul vigorously denounced such actions; there is no evidence that churches in the apostolic era ever practiced baptism for the dead.) In the third century, Tertullian comments on this verse and remarks that Paul disapproved of the practice of being baptized for the dead.

One hundred years later, Chrysostom described a bizarre procedure of some Marcionite dissenters who baptized a person who had suddenly died without the sign of baptism. He, too, voiced his disapproval and even declared the Marcionite practice superstitious.��78��) Throughout the centuries, explanations for verse 29 have been numerous and varied; many of them concern the phrases baptized for the dead and baptized in their behalf. In spite of all the exegesis, a satisfactory solution appears to be elusive. I am not presenting a r�sum� of every possible suggestion; instead I mention several attempts to clarify the text.) 1. Living members of the church were baptized vicariously for those believers who had died but had not received the sacrament of baptism. But what is the point of this practice, when believers at death are immediately glorified in the presence of the Lord?

What will they gain by being baptized by proxy?) 2. The Greek preposition hyper (for) in the phrase for the dead is interpreted to mean above the graves of the dead. This explanation and the one that takes the preposition hyper to signify for the sake of the dead both refer to representative baptisms. However, the practice of vicarious baptism requires us to think of the Corinthians faith in baptism as magical at worse [sic] or mechanical at best. ��79��) 3. Unbelievers sympathetic toward Christians who had died requested baptism on behalf of the dead and then expected to be in their company at the resurrection.��80�� The question remains whether these baptismal candidates expressed faith in Jesus Christ.) 4. The phrase baptized for the dead echoes a similar phrase, praying for the dead (see II Macc. 12:40).��81�� But the teachings of Christ and the apostles never include uttering prayers for the dead.

The echo aside, these two phrases have nothing in common.) 1 1 2 8 0 “tw://bible.?id=41.10.38|AUTODETECT|” 5. The literal interpretation of the word baptized is replaced by a metaphor. For example, Jesus asked James and John if they could drink the cup that he had to drink or be baptized with the baptism that he would be baptized with 7 1 -1 9 0 “tw://bible.?id=41.10.38|AUTODETECT|” Mark 10:38) 1 1 -1 9 0 “tw://bible.?id=42.12.50|AUTODETECT|” ; see also ) 7 1 -1 9 0 “tw://bible.?id=42.12.50|AUTODETECT|” Luke 12:50) 1 1 -1 9 0 0 ). Jesus used the concept baptism as a metaphor for his imminent suffering and death on the cross. Is Paul by analogy conveying a symbolic meaning of the text so that the expression the dead signifies death? The text then should read being baptized by experiencing death. Without disparaging the significance of a martyr s death, I think that this interpretation veers away from the message of the text.) 1 9 2 8 0 0 6. Catechumens who were at the point of death asked for baptism. They had already accepted Christ in faith but because of disease or accident felt the nearness of death and requested baptism.��82�� The problem is that this interpretation of the Greek preposition hyper is contrived.) 7. As a last resort, conjectures are suggested. One hypothesis is to emend the last part of verse 29 to read they are baptized in our behalf instead of they are baptized in their behalf (italics added). The use of the first person plural creates a parallel between verse 29 and verse 30, Why are we also in danger every hour? ) Another hypothesis is to find a Greek verb similar to that of to do: what shall they do.

The proposal is made that the Greek verb to believe was the original text and eventually was changed to the verb to do.��83��) Conjectures, however, are highly subjective and should be regarded as nothing more than suggestions. Indeed, we would be better off to admit that the text is unclear and noncommunicative than to accept a superficial hypothesis.) Let us now return to the text itself and examine its individual sentences and clauses.) a. Otherwise what shall they do who are baptized for the dead? The word otherwise calls attention to the preceding segment (vv. 20 28) that speaks about the implications of the resurrection of Christ for the believers. If this resurrection were not so, Paul argues, what comments do those people have who are being baptized for the dead? Their willingness to be baptized is utterly pointless if the dead do not rise from their graves.

The present tense of the Greek participle being baptized indicates that the baptismal candidates are active participants. They are baptized for a group called the dead. The general rule is that without the definite article in Greek, the expression the dead signifies the dead in general. With the definite article, the term means Christians who have died.��84�� Conclusively, Paul thinks of those believers who await the day of resurrection.) b. If the dead are not raised at all, why then are they baptized in their behalf? The first clause lists a condition that is contrary to fact, for in the preceding verses Paul has proved the veracity of the resurrection.

In other words, he tells his readers that some of them may deny the resurrection, yet God s people will rise from the dead. For the sake of argument, Paul states this fact as untrue. He wants the deniers to answer the question why people are baptized for the dead. The two sentences of this verse display parallelism to stress the issue that the practice of being baptized for the dead is pointless when the dead do not rise from the grave.) What is the meaning of this verse? Even though many scholars suggest a literal interpretation as a vicarious baptism, the objections are formidable. In all humility I confess that the sense of this text escapes me; verse 29 remains a mystery.) 30.

And what about us? Why are we in danger hour by hour?) 1 1 2 8 0 “tw://bible.?id=47.4.8-47.4.11|AUTODETECT|” Paul continues with an additional comment in question form. His query concerns himself and his companions not the Corinthians who diligently do their work for the Lord. This work entails untold dangers. In Acts, Luke reports many of the perils Paul encountered on his missionary journeys and in Jerusalem. Paul also lists still more dangers he and his co-workers have had to endure for the sake of the gospel: hunger, thirst, exposure, physical attack, verbal abuse, and persecution (4:9 13). He describes what he has had to suffer in Ephesus without mentioning periods of discouragement and depression. His next letter contains catalogs of perils and adversities his associates and he have borne 7 1 -1 9 0 “tw://bible.?id=47.4.8-47.4.11|AUTODETECT|” II Cor. 4:8 11) 1 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” 11:23 29) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 Why would Paul endure imprisonment, severe flogging, beating, stoning, and repeated exposures to death? If there is no hope for the renewal of life through the resurrection of Christ, why would Paul risk his life again and again? He freely admits, We are fools because of Christ (4:10). He toiled harder than anyone else for the hope of the resurrection.) 31. I die every day yes, indeed, by my boasting about you, brothers, which I have in Christ Jesus our Lord.) The first clause of this passage belongs to the preceding verse (v. 30), where Paul spoke of facing dangers on a daily basis. Now he writes that he is dying day by day.

However, he fails to explain what he has in mind. We presume that the clause reflects the dangerous circumstances Paul daily experiences in Ephesus.) The flow of thought breaks abruptly as Paul switches from his remarks about facing danger and death to his boasting about the Corinthians. He anticipates that the Corinthians will question his sincerity because they are not acquainted with Paul s conditions in Ephesus. When Paul was with them in Corinth he experienced stiff opposition but not mortal danger. Thus, to assure his readers that his comments are true, he first addresses them as his spiritual brothers and, by implication, sisters. Next, in the Greek he swears to the veracity of his remarks by saying that they are just as true as his boasting about them is true.

And he makes his boast in Christ Jesus the Lord. Paul often reproved the Corinthians, yet he always boasted of their faith in Jesus Christ.��85��) 32. If according to man I fought with wild animals in Ephesus, what advantage is it to me? If the dead are not raised,) let us eat and drink, for tomorrow we die.) 1 1 2 8 0 “tw://bible.?id=44.19.1-44.20.1|AUTODETECT|” Paul spent three years in Ephesus during his third missionary journey, but the only account of this interval is what Luke reports in ) 7 1 -1 9 0 “tw://bible.?id=44.19.1-44.20.1|AUTODETECT|” Acts 19:1 20:1) 1 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.10|AUTODETECT|” . We note that the encounters in Ephesus were perilous. Whatever the hazard may have been, Paul relates that God raised him from the dead, as it were 7 1 -1 9 0 “tw://bible.?id=47.1.8-47.1.10|AUTODETECT|” II Cor. 1:8 10) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=55.4.17|AUTODETECT|” a. If according to man I fought with wild animals in Ephesus. Is this statement to be taken literally or figuratively? We cannot imagine that Paul would have survived attacks by some ferocious beasts in an arena at Ephesus. True, Paul related that he was delivered from the lion s mouth 7 1 -1 9 0 “tw://bible.?id=55.4.17|AUTODETECT|” II Tim. 4:17) 1 1 -1 9 0 “tw://bible.?id=44.25.11|AUTODETECT|” ), but Roman law would restrict local authorities from throwing Paul, a Roman citizen, to the lions. If he had been cast to the lions, it would have been proof that he had lost his Roman citizenship.��86�� But when he was imprisoned in Caesarea, he appealed to Caesar on the basis of that citizenship 7 1 -1 9 0 “tw://bible.?id=44.25.11|AUTODETECT|” Acts 25:11) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 Note these points: First, there is eloquent support for understanding this clause figuratively. It comes from an early Christian source, Ignatius. As a martyr on his way to Rome he writes, From Syria to Rome I am fighting with wild beasts, by land and sea, by night and day, bound to ten leopards (that is, a company of soldiers). ��87��) 1 1 2 8 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” Next, if Paul had faced wild beasts in the arena of Ephesus, we would have expected to see this event listed in his catalog of sufferings 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” II Cor. 11:23 29) 1 1 -1 9 0 0 ). It is absent. We realize that an argument from silence does not prove much, yet we cannot envision that Paul would include an event that should be understood figuratively.) 1 1 2 8 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Third, Paul mentions the exact location where the encounter took place, namely, Ephesus. Luke portrays the danger Paul faced there during the riot instigated by Demetrius and his associates. These people behaved like wild beasts 7 1 -1 9 0 “tw://bible.?id=44.19.23-44.19.41|AUTODETECT|” Acts 19:23 41) 1 1 -1 9 0 0 ).) 1 2 2 8 0 0 And last, although the phrase according to man can be explained in various ways, we assume that it conveys the sense of Paul engaged in a fight with human beings, not with wild beasts. In their opposition to God and his Word, these people attempted to cause Paul bodily harm. We admit, however, that in this context the phrase remains obscure.) b. What advantage is it to me? Paul is asking that if he has suffered both physical and verbal abuse for the sake of Christ, what good is it to him without the certainty of the resurrection? The remark to me is highly personal because Paul is reflecting on his own life in the ministry of Jesus Christ.) 1 1 2 8 0 “tw://bible.?id=23.22.13|AUTODETECT|” c. If the dead are not raised, let us eat and drink, for tomorrow we die. This sentence features a condition that is contrary to reality. Paul says, If the dead are not raised, but he implies that they are raised. For the sake of the argument, therefore, he introduces this contrary-to-fact statement. He adds a literal quote taken from ) 7 1 -1 9 0 “tw://bible.?id=23.22.13|AUTODETECT|” Isaiah 22:13) 1 1 -1 9 0 0 to conclude the conditional sentence: Let us eat and drink, for tomorrow we die. Paul thinks of the lighthearted attitude of the people in Jerusalem when a foreign army began to devastate their country. Instead of seeking strength from the Lord in prayer, they indulged in revelry by slaughtering cattle, eating meat, and drinking wine. Instead of mourning for their sins, they purposely turned away from God and uttered the above-mentioned proverb.) 1 1 2 8 0 “tw://bible.?id=42.12.19-42.12.20|AUTODETECT|” Jesus evokes an echo of this proverb in the parable of the rich fool who builds bigger barns to store a bumper crop. The fool says, Take life easy; eat, drink and be merry. But God says, You fool! This very night your life will be demanded from you 7 1 -1 9 0 “tw://bible.?id=42.12.19-42.12.20|AUTODETECT|” Luke 12:19 20) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 Paul portrays people who have decided there is no resurrection, so they choose to live apart from God. He anticipates that the Christians in Corinth will immediately see the folly of not believing the doctrine of the resurrection. If they reject this doctrine, they will have to bear the consequences.) 33. Do not be deceived,) bad company corrupts good habits.) This is the second time that Paul warns the Corinthians not to be deceived by members of their own society (6:9).��88�� The first time he admonished them not to adopt the lifestyles of immoral people, for such people will not inherit the kingdom of God. Now he warns them not to accept a deviant doctrine that denies the resurrection. Paul realizes the ease with which people accept perverted principles and lifestyles as normative.

Without any reflection on the issues at stake, they go astray by adopting wrong beliefs and behavior. For this reason, Paul quotes a proverb from the work Thais of the Greek poet Menander: Bad company corrupts good habits. No doubt the proverb was well known among Greek-speaking people in Greece and elsewhere.��89��) The epigram is to the point because the Greek has the word homiliai, which can mean both company and speech. (From this word we derive our expression homily.) When we associate with or take delight in bad company, we run the risk of adopting profane and filthy language that corrupts our reputable character. Our speech reveals our inner self; it can either enhance or diminish our reputation.) 1 1 2 8 0 “tw://bible.?id=61.3.3-61.3.4|AUTODETECT|” Why does Paul quote this proverb while discussing the merit of Christ s resurrection? Presumably, those who deny the doctrine of the resurrection scoff at this teaching 7 1 -1 9 0 “tw://bible.?id=61.3.3-61.3.4|AUTODETECT|” II Peter 3:3 4) 1 1 -1 9 0 0 ). Their influence in the Corinthian church is deadly when allowed to continue without correction. Here Paul envisions the segment in the church that repudiates the teaching that Christ rose from the dead (v. 12; see also 6:12 14). These spiritually myopic people considered only their physical existence, which in their opinion would end in death. Hence, their moral outlook on life declined and influenced the rest of the Corinthian believers.) 1 3 2 8 0 0 34. Come to your senses as you ought and do not sin, for some have no knowledge of God. I say this to put you to shame.) a. Come to your senses as you ought. ��90�� Paul addresses all the members of the Corinthian church and alerts them to the spiritual dangers that surround them. The warning is timely and urgent: Come to your senses right now because you are in a daze. The meaning of the Greek verb eknphM (I become sober) suggests that the people in Corinth were unable to think clearly about matters pertaining to life and death.

Consequently, they were in danger of losing their moral integrity.��91�� Paul roused them from their lethargy and alerted them to clear thinking concerning the resurrection. He tells them to wake up once for all, for this is what they ought to do.) b. And do not sin. The Greek verb hamartanM (I sin) is the present tense in the imperative mood. Paul commands his readers to stop sinning. What are they doing that causes him to issue this stern command?

They have to return to being right with God about the doctrine of the resurrection. In case they continue to doubt this teaching, they are placing themselves in a profound spiritual crisis. If they doubt this basic tenet of the faith, they begin to abandon God by choosing to live in ignorance.) 1 1 2 8 0 “tw://bible.?id=40.22.29|AUTODETECT|” c. For some have no knowledge of God. Paul explains the reason for calling the Corinthians out of their stupor: they lack knowledge of God. Some of the Corinthians who deny the fundamental teaching of the resurrection have no knowledge of a personal God 7 1 -1 9 0 “tw://bible.?id=40.22.29|AUTODETECT|” Matt. 22:29) 1 1 -1 9 0 “tw://bible.?id=52.4.5|AUTODETECT|” ). They have a general concept of a divine Being but have no communication with the living God. They are no different from the heathen who revel in passionate lust and live in ignorance of God 7 1 -1 9 0 “tw://bible.?id=52.4.5|AUTODETECT|” I Thess. 4:5) 1 1 -1 9 0 0 ; Wis. 13:1).) 1 23 2 8 0 0 d. I say this to put you to shame. Paul challenges the members of the Corinthian congregation to consider the meaning of the resurrection, to recognize false teaching, and to live holy lives. He warns them not to emulate the false teachers and become ignorant in doctrine and knowledge of God. Paul appeals to them to desist following those who lead them astray and upset their faith in God.��92��) Instead of being followers, the Corinthians should be leaders in the church of Jesus Christ. They must know that ignorance of God and his Word is a shame to anyone who bears the name Christian.

Therefore, Paul shames his readers in the hope of seeing a complete reversal of their lethargy. He expects that a correct understanding of the resurrection and its meaning will cause them to abandon bad company and to strive for reputable qualities that God approves.) ) Greek Words, Phrases, and Constructions in 15:29 34) Verse 29) ��v �� this combination denotes contrast and introduces a rhetorical question: Otherwise what shall they do? ) �0 & �P� because the negative particle is �P� and not ��, the translation of the protasis of the conditional sentence is not unless but if & not. ) �� ��� the question Paul raises is, For what reason are they still being baptized? ��93��) Verses 30 31) ����� e��� the accusative is as much extension as adverbial and conveys the meaning constantly. ��94��) �� truly, yes. This particle expressing strong affirmation occurs only here in the New Testament. It precedes the accusative case of a person or thing by which one swears, which is �t� Q������� �������� (your boast). The possessive pronoun, however, is objective: my boasting about you, not subjective: your boasting about me. The variant !������� (our) perhaps resulted from misunderstanding the objective genitive and the close connection with the first person singular I have. ��95��) Verses 32 33) �0 the first instance introduces a simple-fact conditional clause that conveys reality.

The second instance is a condition that is not true to fact.) ����������� this present indicative serves as a futuristic present, we shall die (compare v. 26).��96��) �t �������� the present imperative preceded by the negative particle �� reveals that the readers were indeed wandering from the truth. Paul s stern command, Do not be led astray any longer, calls them back to reality.) Verse 34) ������� this verb in the aorist imperative is a compound that conveys an intensive idea: Become completely sober. The aorist is ingressive.) �t ��������� stop sinning. The command in the present shows that the people continued to sin because they had become ignorant.) ������� & ������ they possess ignorance. This is a contradiction of sorts they possess nothing. The Corinthians are unable to call ignorance bliss, for Paul puts them to shame for their lack of knowledge.) ) ) 4.

Parallels to the Resurrection Body) 15:35 44a) 1 1 2 8 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” Believers frequently ask questions concerning the raising of their bodies in the life hereafter. They want to know what kind of bodies they will have, and thus they search the Scriptures for answers. The Bible teaches us about creation, the fall into sin, redemption, and restoration. It reveals some basic points about the renewal of all things, but it fails to answer all the questions that linger. In Paul s day, Christians were asking him to give them additional details about the resurrection and Christ s return 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.18|AUTODETECT|” I Thess. 4:13 18) 1 1 -1 9 0 0 ).) 1 13 2 8 0 0 A Corinthian inquirer could ask questions about the nature of the resurrection. Paul begins his answers to this query by resorting to examples taken from God s creation: the procreation of plants; the physical differences in human beings, animals, birds, and fish; and the splendor of this earth that varies from the splendor of the sun, moon, and stars. That is, Paul directs the attention of the inquirer to the diversity we are able to observe in creation. With his answers, he delineates the heart of the resurrection doctrine by clarifying the mode in which this redemptive event takes place.) a. Life Out of Death) 15:35 38) 35. But someone will say, How are the dead raised?

And with what kind of body do they come? ) The first word in this verse is the adversative but, which introduces a contrast to the preceding text. This word implies that Paul anticipated questions from the audience and that he himself formulated and answered them. We deduce from Paul s sharp retort ( You fool! [v. 36] that these queries had already been posed at one time or another by those Corinthians who repudiated the doctrine of the resurrection. Moreover, they had uttered their queries derisively.��97��) Paul first fields the two questions on the manner and the form of the resurrected body and then responds to them. He answers the query on the mode of the resurrection in verse 36 and he explains the form of our renewed bodies in the next few verses. The two questions reinforce each other, as the parallel columns clearly show:) how are with what ) the dead kind of body ) raised do they come ) ) ) The first line lists the interrogatives how and what; in the second line the expression the dead evokes questions about the kind of body a deceased person will have; and the third line features the synonyms raised and come.) Let us take a closer look at these two questions.

Those who deny the resurrection actually ask, Is it possible for the dead to be raised? They doubt that a dead body can be raised at all. Indeed, they do not believe that a decaying body that is either buried or burned is capable of bringing forth a new body.��98�� They question whether a resurrected body will be exactly the same as the body that died, for if it is not the same, how can one speak of a resurrection?) 1 1 2 8 0 “tw://bible.?id=44.17.31-44.17.32|AUTODETECT|” Greek philosophers taught the immortality of the soul but denied the immortality of the body. Paul was scorned by Epicurean and Stoic philosophers in Athens when at the end of his Areopagus address he mentioned the resurrection from the dead 7 1 -1 9 0 “tw://bible.?id=44.17.31-44.17.32|AUTODETECT|” Acts 17:31 32) 1 1 -1 9 0 “tw://bible.?id=21.12.7|AUTODETECT|” ). Conversely, Jewish rabbis believed that God created man as a unit of body and spirit. At death the spirit returns to God who gave it and the body returns to the dust of the earth 7 1 -1 9 0 “tw://bible.?id=21.12.7|AUTODETECT|” Eccl. 12:7) 1 1 -1 9 0 0 ). And at the resurrection, the dead will rise with the same body that perished.��99��) 1 3 2 8 0 0 But those Corinthians who were influenced by Greek philosophy repudiated the teachings on the resurrection. They told Paul that raising a person from the dead was impossible. They refused to listen to the message of the Old Testament Scriptures, the account of Jesus resurrection, and the promise that believers in Christ will rise from the dead. Last, they rejected the thought of continuity, for they saw only the dissolution of the physical body when death occurred.) 36. You fool! What you sow does not come to life unless it dies.) No wonder, then, that Paul vented his disgust with the words you fool!

He writes the singular form in harmony with the question that one of his opponents uttered, but he addresses the outburst to everyone who denies the resurrection. Fools fail to think even when all the facts are self-evident and plain. They despise wisdom, distort the truth, and display indifference to God and his revelation. On the other hand, people who fear God depend on him for the gift of wisdom.) 1 1 2 8 0 “tw://bible.?id=43.12.24|AUTODETECT|” Paul alludes to the world of plants, a world that provides vivid illustrations of the continuity of life. He confronts the foolish person who denies the resurrection account; he points to something this person does from time to time: sowing seed. When someone plants a seed in fertile soil that has sufficient moisture and warm temperature, it germinates. The germination process causes the seed to disintegrate. That dying seed gives birth to new life in the form of a developing plant that eventually matures and produces seed 7 1 -1 9 0 “tw://bible.?id=43.12.24|AUTODETECT|” John 12:24) 1 1 -1 9 0 0 ). Notice that we sow the seed but are unable to bring about germination and new life. That is God s work.) 1 7 2 8 0 0 This illustration of a seed is apt; it applies to the human body that at death descends into the grave. The body disintegrates and in the course of time disappears completely. The analogy does not include a specific period of time, for that is not germane to the issue. The point is that life comes forth out of death. No human being on earth is able to bring forth new life out of the body that has returned to the dust of the ground. Only God through Christ can reassemble the dust particles of the human body to call it forth in glorified form and newness of life.) Modern English translations use the active voice in this verse: What you sow does not come to life.

But the Greek text has the passive voice of the verb to come to life, which an older version (KJV) translates accurately: is quickened. The passive voice conveys the sense that God alone is the agent who creates life and that human beings can only watch this miracle occur.��100�� Life comes from God who is its source.) 37. And when you sow, you sow not the body that shall be but a bare kernel, perhaps of wheat or of something else.) A scoffer could argue that no one has ever seen a new body come forth out of a grave. He could state that new birth takes place when the next generation makes its debut. In other words, Paul should revise his analogy and compare new plant life with new human life.) Paul takes a different approach to the process of sowing and growing. He notes that the seed that is sown is only a bare kernel either of wheat or of other plants.

That seed has a specific form and substance; it is round or oval and it is hard and dry. He tells his reader that what is sown, germinates and develops into a plant. Yet in form the plant is entirely different from the dry seed that was sown. That plant continues to develop and is incomparably more beautiful than the kernel.) Paul s reply to his opponent reveals a contrast of the bare kernel with the growing plant. And when you sow, you sow not the body that shall be but a bare kernel, perhaps of wheat or of something else. No one in his right mind plants a seed with the expectation of immediately receiving a new seed in return.

Paul places the emphasis in this verse on the act of sowing that eventuates in the growing of a plant. Ralph P. Martin puts the truth of Paul s statement in an epigram: In the world of nature, which is God s world, what is sown is not identical with what is grown, though it is related to it. ��101��) The question of continuity and discontinuity is relevant. Plants and trees, fish and fowl, wild animals and livestock always show continuity in reproduction. Nevertheless, there is also a sense of discontinuity when a kernel germinates and develops into a plant. A seed brings forth its own kind of plant, which in turn produces the same kind of seed.

The details should not be pressed, however, for the plant procreates the seed that was sown. In this text, Paul is not yet ready to comment on the difference between the perishable body and the imperishable body, the mortal and the immortal state of a human being. He will do so in a few succeeding verses (vv. 42, 52 54). For the moment, he emphasizes the truth that out of the dying seed new life springs forth.) 1 1 2 8 0 “tw://bible.?id=43.20.19|AUTODETECT|” Jesus physical body was placed in the tomb, but on the third day he arose in a glorified body that showed continuity his followers recognized him. Yet it was also completely different, for it was no longer subject to time and space. Jesus body could enter and leave a room while the doors were shut 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” John 20:19) 1 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=42.24.31|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.24.31|AUTODETECT|” Luke 24:31) 1 1 -1 9 0 0 ). The newness of his body reveals a dimension we in our present state fail to comprehend.) 1 1 2 8 0 0 38. But God gives it a body just as he wished and to each of the seeds its own body.) 1 1 2 8 0 “tw://bible.?id=1.1.11-1.1.12|AUTODETECT|” Paul does not elaborate on the human body that will be raised from the dead. Instead he teaches that it is God who provides future bodies for every seed that is sown in his creation. Notice that Paul writes just as [God] wished in the past tense as an allusion to the creation account. God placed his will on his creation so that every plant should procreate its own kind 7 1 -1 9 0 “tw://bible.?id=1.1.11-1.1.12|AUTODETECT|” Gen. 1:11 12) 1 1 -1 9 0 0 ). Thus, according to his will God gives to every seed that is sown its own body. Paul stresses that God works out his plan of creation in harmony with his will, and that will encompasses the human body that is raised from the dead. We know that God is in control and thus we await the day of resurrection to receive new bodies.) 1 4 2 8 0 0 ) Doctrinal Considerations in 15:35 38) Christians believe that their bodies will be raised from the dead when Jesus returns. They know that Scripture tells them that their own bodies will be transformed and glorified; they will not receive completely different bodies.) Yet questions concerning the resurrection are numerous and varied. Here are a few: Will an elderly person whose body was ravaged by an incurable disease be raised as a youth? Will an infant who died because of accident or ailment be like an adult? Will we not only recognize our loved ones but also know the saints of other eras? Will there be a continual tie with family members?

We are unable to answer these questions and wisely refrain from speculation. Where the Scriptures are silent we also are silent.) 1 1 2 8 0 “tw://bible.?id=43.20.27|AUTODETECT|” The Scriptures reveal that Jesus disciples recognized him and saw the scars in his hands and side 7 1 -1 9 0 “tw://bible.?id=43.20.27|AUTODETECT|” John 20:27) 1 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” ). Further, Jesus taught that at the resurrection marriage will cease, for everyone will be like the angels in heaven 7 1 -1 9 0 “tw://bible.?id=40.22.30|AUTODETECT|” Matt. 22:30) 1 1 -1 9 0 0 ).) 1 11 2 8 0 0 At the transformation the characteristic features of an individual will be evident. To illustrate, an infant shows certain features that remain the same throughout his or her life. As distinct changes take place throughout childhood, adolescence, adulthood, and old age, these features display continuity. The glorification of our bodies, however, provides a new dimension that marks a measure of discontinuity. Both the resurrection of the body and the immortality of the soul prove the continued extension of our human existence. We have the assurance in Jesus Christ whose resurrection is the deposit that guarantees the resurrection of all his followers.) ) Greek Words, Phrases, and Constructions in 15:35 38) Verses 35 36) ���� this interrogative pronoun has its own qualitative sense, with what kind. ) ���� an adjective composed of the privative (un-) and the verb ������ (I think)) �� the second person pronoun is emphatic as it follows the expletive fool and precedes the subordinate clause to which it belongs.) Verses 37 38) ����������� the future middle participle of ������� (I am, become) is ingressive, the body that shall be. ) ������ naked.

This adjective describes the plain form of a kernel (of wheat) and does not describe the human body (compare its use in 14:10).) �0 ����� this is a brief parenthetical phrase, if it so happens or perhaps. The verb is in the optative mood.) 1 1 2 8 0 “tw://bible.?id=1.1.24|AUTODETECT|” ����� & 4���� each & its own distinctive body. Paul expresses the law that God had placed in creation with the words according to its kind 7 1 -1 9 0 “tw://bible.?id=1.1.24|AUTODETECT|” Gen. 1:24) 1 1 -1 9 0 0 ).) 1 5 2 8 0 0 ) ) b. Species, Stars, and Planets) 15:39 41) 39. All flesh is not the same, but there is one flesh of men, another flesh of beasts, another flesh of birds, and another flesh of fish.) 1 1 2 8 0 “tw://bible.?id=1.1.20-1.1.27|AUTODETECT|” From the first analogy that life comes forth out of death Paul moves to the second, the dissimilarity of flesh. He writes about the physical substance of living creatures, that is, the flesh of human beings, beasts, birds, and fish. 7 1 -1 9 0 “tw://bible.?id=1.1.20-1.1.27|AUTODETECT|” Gen. 1:20 27) 1 1 -1 9 0 0 .) There is no question that the physiology of all these creatures differs considerably. The flesh of a human being varies from that of cattle, fowl, or fish, for God has created each one unlike the other. In God s creation, we find an overwhelming variation that is complimentary through its nonconformity.) 1 31 2 8 0 0 What is Paul trying to say with this second analogy? It should be understood as a follow-up of the last part of the preceding verse (v. 38): God gives & to each of the seeds its own body. Just as there is immeasurable diversity in the plant world, so there is infinite dissimilarity in the world of man, animal, bird, and fish. God has placed human beings above all the other creaturely categories that Paul has listed here in descending order. May we not expect, then, that God is able to give both men and women transformed and glorified bodies? Did he not appoint Adam to be the head of his creation?

And did he not crown him with glory and honor? All these rhetorical questions deserve a positive reply.) 40. And there are heavenly bodies and earthly bodies. But the glory of the heavenly bodies is one and the glory of the earthly bodies is another. 41. The glory of the sun is one, the glory of the moon another, and the glory of the stars another. For star differs from star in glory.) In this third analogy, Paul discerns the heavenly luminaries, the sun, moon, and stars.

Comparing these heavenly spheres with the creatures that inhabit the earth, he observes tremendous differences. The first sentence in his text is factual and self-evident: And there are heavenly bodies and earthly bodies. It contrasts the magnitude of heavenly objects and the minuscule size of earthly things.) Some scholars reject this interpretation in favor of a literal translation of the word body and refer it only to physical substances of flesh and blood. But in Greek, as in English, the word can refer to objects including water, snow, and hail. The Greeks even called the world a body, so that the use of this term is not at all out of place when it alludes to the celestial bodies.��102��) The context of verses 40 and 41 demonstrates that Paul is talking about celestial spheres and not about angelic bodies that are invisible to the human eye. ) The point of this analogy is not the magnitude or minuteness of certain objects but the splendor each one exhibits. In translation, the expression glory occurs six times (five times in the Greek text).) The next line in verse 40 is also factual: But the glory of the heavenly bodies is one and the glory of the earthly bodies is another.

The brilliance of the celestial luminaries is awe-inspiring, yet the majesty of the mountains and the forests cannot be underestimated. Each has a luster of its own.) Similarly, the intense radiance of the sun cannot be compared with the soft glow of the moon s reflected light. As the one planet or star differs from another in heavenly brilliance and magnitude, none is without significance. God created all of them with various degrees of grandeur. There is not one of them alike, for each radiates or reflects its own glow. In conclusion, we ask: If God has encircled the celestial luminaries with indescribable glory, will he not be able to clothe human beings with transformed and glorified bodies?

To ask the question is to answer it.) ) Greek Words, Phrases, and Constructions in 15:39 41) Verse 39) �P ���� ���� the negative particle �P may negate either the second part of the clause or only the adjective ���� (not all). The first choice can be translated, Not every kind of flesh is the same. ) ������ & ������ Paul resorts to alliteration. The first noun derives from the verb ������� (I acquire) and signifies livestock, not wild animals. The second word is a substantivized adjective ������ (feathered, winged) that serves as a synonym of �������� (bird).) Verses 40 41) ��v ������ the verb ���� must be supplied: There are bodies. ) ���� ��� & ���� �� the adjectives with the particles are used to express contrast: the one & the other. The same is true for the combination ��� ��� & ��� �� (v. 39), which denotes the concept different.��103��) ������ star ; the genitive case is governed by the verb �������� (differs).) ) ) c. Sown and Raised) 15:42 44a) 42.

Thus is also the resurrection of the dead. It is sown in corruption, it is raised in incorruption. 43. It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44a. It is sown a physical body, it is raised a spiritual body.) a. Text.

We have made a paragraph division in the middle of verse 44; the second part of this verse forms the introductory sentence to the succeeding section. Other translations have a break at the end of that verse.��104��) After the first sentence in verse 42, Paul composes four lines of recurring verbs and contrasting nouns. Placed in parallel columns, we note that the first three lines feature the preposition in. The last line repeats the noun body but qualifies it with the adjectives physical and spiritual respectively. The nouns in the first three lines in the first column reflect a descending order. The nouns of these lines in the second column reveal an ascending order.) It is sown in corruption, it is raised in incorruption. ) It is sown in dishonor, it is raised in glory. ) It is sown in weakness, it is raised in power. ) It is sown a physical body, it is raised a spiritual body. ) ) ) b.

Explanation. Thus is also the resurrection of the dead. This sentence functions as a bridge between the preceding and succeeding verses. With the word thus, the sentence is a comparison, yet this comparison should not be pushed to the limit. In general, the first three lines of verses 42b 43 are a further explication of the seed that is sown and the plant that arises from it (vv. 36 38). The last line (v. 44a) relates to the picture of earthly and heavenly bodies (vv. 40 41).) 1 1 2 8 0 “tw://bible.?id=45.8.19-45.8.21|AUTODETECT|” It is sown in corruption, it is raised in incorruption. Paul writes that the whole creation has been subjected to futility. Because of man s sin and God s subsequent curse it is in bondage of decay 7 1 -1 9 0 “tw://bible.?id=45.8.19-45.8.21|AUTODETECT|” Rom. 8:19 21) 1 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” ). This world tainted by corruption will not be annihilated at the consummation but renewed. Then it will be restored in incorruption. In this life, the physical bodies of believers endure the ravages of corruption, but at the resurrection these bodies will be raised in incorruption (see vv. 50 53). The dissolution of the human body when committed to the grave is the ultimate humiliation for humans who were crowned with glory and honor to rule God s creation 7 1 -1 9 0 “tw://bible.?id=19.8.5|AUTODETECT|” Ps. 8:5) 1 1 -1 9 0 “tw://bible.?id=58.2.7|AUTODETECT|” b; ) 7 1 -1 9 0 “tw://bible.?id=58.2.7|AUTODETECT|” Heb. 2:7) 1 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” b, ) 7 1 -1 9 0 “tw://bible.?id=58.2.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” ). They will receive that exalted rank again when they are raised to newness of life. Paul writes that Christ Jesus will transform our humiliated bodies to conform them to his glorious body 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 0 ).��105��) 1 1 2 8 0 “tw://bible.?id=1.3.19|AUTODETECT|” It is sown in dishonor, it is raised in glory. Although the people who attend funeral services pay due respect to the dead, the fact remains that death robs a person of all dignity. At burial we commit a lifeless body to the dust of the earth. Burials are vivid and constant reminders of the curse of death God pronounced upon Adam and Eve and their descendants: You return to the ground, since from it you were taken; for dust you are and to dust you will return 7 1 -1 9 0 “tw://bible.?id=1.3.19|AUTODETECT|” Gen. 3:19) 1 1 -1 9 0 0 ). But through Jesus resurrection death has been conquered, for he lives and we shall live with him.) 1 1 2 8 0 0 We still face the effect of death, even though we know that its power has been abrogated. Our bodies will return to dust but at the end of time will rise from the dead. The resurrection of the dead, then, is similar to a disintegrating seed that gives life to a plant. But note that in the act of sowing, burial of the seed precedes its death. When humans die, death precedes burial.��106��) 1 1 2 8 0 “tw://bible.?id=43.17.3|AUTODETECT|” What is meant by the word sown? The resemblance of a seed to a body is striking. A seed has life, but when sown loses its life to give birth to a plant. A believer in Christ has received eternal life already in this present age 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” John 17:3) 1 1 -1 9 0 “tw://bible.?id=62.5.11-62.5.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.5.11-62.5.13|AUTODETECT|” I John 5:11 13) 1 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” ). When death occurs and the body descends into the grave, the principle of eternal life remains valid. By retaining the correlation of seed and body, we assert that burial is a figurative sowing in anticipation of the future harvest at the time of the resurrection. The promise stands that we shall receive glorified bodies reunited with glorified souls 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 “tw://bible.?id=51.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.3.4|AUTODETECT|” Col. 3:4) 1 1 -1 9 0 0 ). Thus the fullness of eternal life comes when the body is renewed and reunited with the soul in glory.) 1 2 2 8 0 0 It is sown in weakness, it is raised in power. When death separates the soul from the body, the remains are completely powerless. The corpse is a mere shell of the departed soul. But when the body comes back to life in glory and is reunited with the soul, it demonstrates power that is unimaginable.) It is sown a physical body, it is raised a spiritual body. This line differs from the preceding three lines; it contrasts the physical and spiritual aspects of the body. In a sense, the line is a summary statement of the preceding verse and an introduction to the next paragraph.) 1 1 2 8 0 “tw://bible.?id=58.4.15|AUTODETECT|” The contrast of the physical body with the spiritual body is profound, for it alludes to the changed and glorified body of Jesus. While on earth, Jesus was bound by time and space. True, he performed miracles including walking on water, but his physical body was subject to human weaknesses 7 1 -1 9 0 “tw://bible.?id=58.4.15|AUTODETECT|” Heb. 4:15) 1 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” ). He needed food, drink, and sleep; he suffered indescribable verbal and physical abuse; his body succumbed to death and was placed in a tomb. But when he arose from the grave, his body had changed and was no longer limited by the laws of time and space. Locked doors did not prevent Jesus from entering the room where the disciples were staying in Jerusalem 7 1 -1 9 0 “tw://bible.?id=43.20.19|AUTODETECT|” John 20:19) 1 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.20.26|AUTODETECT|” 26) 1 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” ). During ten appearances he was with his followers for short periods. But Scripture fails to reveal where Jesus was the rest of the time before his ascension. After his death, his earthly citizenship had terminated and he had become a heavenly inhabitant 7 1 -1 9 0 “tw://bible.?id=50.3.20|AUTODETECT|” Phil. 3:20) 1 1 -1 9 0 0 ).) 1 15 2 8 0 0 The disciples recognized Jesus glorified body; therefore we know that he indeed has his own physical body now in heaven. We, too, will have our own bodies at the time of the resurrection. Paul identifies the renewed body as spiritual, which means that it is not immaterial but assumes a different dimension.) Our resurrected body, says Paul, will be spiritual. But what does he convey with the word spiritual? He intimates that our physical bodies are guided by our souls, and he describes our bodies raised from the dead as being completely Spirit-filled and Spirit-governed. Granted that our physical bodies serve us in this present life, they need spiritual characteristics for the coming age.

The resurrected body will be completely filled with the Spirit of glory. This glorified body is not immaterial but rather has spiritual aspects that lift it to a supernatural level.��107��) Conclusively, in verse 44a we discover a distinct emphasis on the continuity of the body in this life and the hereafter. But there is also a measure of discontinuity in view of the spiritual transformation of the body when the body is raised from the dead.) ) Greek Words, Phrases, and Constructions in 15:44a) ������� an adjective from the noun ���� (soul, life) that because of its -���� ending denotes appearance and characteristics. It describes the life of the natural world and whatever belongs to it, in contrast to the supernatural world, which is characterized by ������ (spirit). ��108�� Notice that Paul deliberately chooses this adjective instead of ������� (natural, in accordance with nature) to relate it to the noun ���� (soul) in the next verse (v. 45).) ����������� the physical body is contrasted to the spiritual body; the first one has natural qualities and the second has supernatural characteristics.) ) ) 5. Physical and Spiritual Bodies) 15:44b 49) 44b. If there is a physical body, there is also a spiritual body. 45.

Thus also it is written,) The first man Adam became a living being,) the last Adam became a life-giving spirit.) In the second half of verse 44, Paul repeats the nouns in the first half. The sentence structure of the second part differs, for it has an introduction, a conditional sentence that expresses a simple fact. Paul states the obvious truth that every one of us has a physical body. Taking this simple fact, he asserts that we also have a spiritual body.) 1 1 2 8 0 “tw://bible.?id=49.4.30|AUTODETECT|” When God created Adam and Eve, they had sinless physical bodies. After the fall into sin, their bodies were not fit for the Holy Spirit to fill them permanently. When Christ redeems his people, their bodies become temples of the Spirit (6:19). But sin grieves the Spirit of God and even extinguishes the Spirit s fire 7 1 -1 9 0 “tw://bible.?id=49.4.30|AUTODETECT|” Eph. 4:30) 1 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|”

1. 7 1 -1 9 0 “tw://bible.?id=52.5.19|AUTODETECT|” Thess. 5:19) 1 1 -1 9 0 0 ). Also, the physical body is marred by corruption, dishonor, and weakness. But the spiritual body is delivered from and characterized by incorruption, glory, and power (see vv. 42, 43).��109�� With the adjective spiritual, Paul does not convey the thought of an ethereal or an immaterial body; rather he intimates that the Holy Spirit is thoroughly filling and governing this glorified body.) 1 1 2 8 0 “tw://bible.?id=42.24.25-42.24.27|AUTODETECT|” After writing that a person has a physical and a spiritual body, Paul proves his teaching from the Scriptures of the Old Testament. He follows Jesus example of instructing the people from the Word of God 7 1 -1 9 0 “tw://bible.?id=42.24.25-42.24.27|AUTODETECT|” Luke 24:25 27) 1 1 -1 9 0 “tw://bible.?id=42.24.44|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=42.24.44|AUTODETECT|”
2. 1 1 -1 9 0 0 ). The formula Paul employs differs from the usual as it is written (see, e.g., 10:7). Using a slightly different model, he compares what he has said with the revealed Word.) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” a. Thus also it is written, The first man Adam became a living being. The quotation is from the account of God creating Adam from the dust of the earth: and the man became a living being 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” ). Paul expands this text by adding the adjective first and the name Adam. In fact, he gives an interpretation and an application of this particular text by stating the parallel of Adam and Christ.��110�� He compares Adam to Christ with the use of a hermeneutical rule that is commonly employed by the Jewish writers of the New Testament; it is the rule of going from the lesser to the greater 7 1 -1 9 0 “tw://bible.?id=58.9.13-58.9.14|AUTODETECT|” Heb. 9:13 14) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=1.2.17|AUTODETECT|” In an earlier passage (vv. 21 22), Paul already had paralleled Adam and Christ; now he continues the analogy. Adam is the first human who through God s creative power became a living being, literally, a living soul. Adam is the head of the human race. Made in the image of God, Adam passed on to his offspring both physical qualities and moral attributes. But Adam did not receive the gift of immortality, because God wanted to test him in a probationary period 7 1 -1 9 0 “tw://bible.?id=1.2.17|AUTODETECT|” Gen. 2:17) 1 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” ). Adam failed and through him sin entered the world and with sin came death 7 1 -1 9 0 “tw://bible.?id=45.5.12|AUTODETECT|” Rom. 5:12) 1 1 -1 9 0 “tw://bible.?id=1.3.22-1.3.24|AUTODETECT|” ). Angels drove Adam from the Garden of Eden to prevent him from eating the fruit of the tree of life and living forever 7 1 -1 9 0 “tw://bible.?id=1.3.22-1.3.24|AUTODETECT|” Gen. 3:22 24) 1 1 -1 9 0 0 ). However, that which was lacking in Adam is now perfected in Christ. By conquering death, the second Adam achieved immortality.) 1 1 2 8 0 0 b. The last Adam became a life-giving spirit. For this clause that parallels the preceding one, Paul is unable to turn to the Old Testament Scriptures. He has to rely on his insight into Christ s redemptive work and formulate the correct parallel. He calls Christ the last Adam as a reflection on a parallel to and contrast with the first Adam. By writing the word last, Paul notes that Christ is the complete fulfillment of the first Adam.) 1 1 2 8 0 “tw://bible.?id=43.3.16|AUTODETECT|” The verb associated with both Adam and Christ is became. That is, when God created Adam, he became a living being; and when Christ entered the world in human form, he became the one through whom God gives eternal life to every believer 7 1 -1 9 0 “tw://bible.?id=43.3.16|AUTODETECT|” John 3:16) 1 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.17.3|AUTODETECT|” 17:3) 1 1 -1 9 0 “tw://bible.?id=62.4.11-62.4.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=62.4.11-62.4.12|AUTODETECT|” I John 4:11 12) 1 1 -1 9 0 0 ). Christ suffered death, but conquered it. When he arose from the grave, he received the authority to grant the gift of immortality to his people.) 1 1 2 8 0 “tw://bible.?id=47.3.17|AUTODETECT|” The clause the last Adam became a life-giving spirit refers to Christ s resurrection from the dead. When he defeated death, he obtained a transformed human body that is spiritual. When he rose from the dead, the Holy Spirit became the Spirit of Christ 7 1 -1 9 0 “tw://bible.?id=47.3.17|AUTODETECT|” II Cor. 3:17) 1 1 -1 9 0 0 ). And the Spirit granted Christ the power to give life to his followers and to make their physical bodies like his own.��111�� Before his death, Jesus raised people from the dead (the daughter of Jairus, the young man of Nain, and Lazarus), but their physical bodies remained mortal. After his resurrection, immortality for his people became a certainty.) 1 2 2 8 0 0 Although Christ grants us eternal life now only in principle, immortality will be fully realized in body and soul at the time of the consummation. Although death overshadows the present era, the dawn of eternal life announces the new day of the future.��112��) The contrast in verse 45 is between Adam s soul and Christ s spirit. This does not mean that Adam did not have a spirit; that Christ lacked a soul; or that a person consists of body, soul, and spirit. These questions are irrelevant to Paul s discussion. Paul stresses the fact that Christ through the Holy Spirit gives life. In another context he writes,) 1 1 2 8 0 “tw://bible.?id=45.8.11|AUTODETECT|” And if the Spirit of him who raised Jesus from the dead is living in you, he who raised Christ from the dead will also give life to your mortal bodies through his Spirit, who lives in you. [) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” Rom. 8:11) 1 1 -1 9 0 0 ]) 1 1 2 8 0 “tw://bible.?id=43.6.63|AUTODETECT|” Jesus testifies that the Spirit gives life to his people 7 1 -1 9 0 “tw://bible.?id=43.6.63|AUTODETECT|” John 6:63) 1 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” ; compare 7:37 39). The emphasis in the current text is not on quickening a person s spiritual life but on resurrecting the physical body. Just as Jesus body was transformed at his resurrection, so his followers will experience a physical transformation at Christ s return and receive from him a body that is completely controlled by the Holy Spirit. All the believers will have a spiritual body that is akin to the body of Christ 7 1 -1 9 0 “tw://bible.?id=50.3.20-50.3.21|AUTODETECT|” Phil. 3:20 21) 1 1 -1 9 0 0 ).) 1 3 2 8 0 0

46. However, the spiritual is not first but the physical, then the spiritual.) After Paul s reference to the Scriptures, he returns to the wording of verse 44, where he used the word body. Now he omits the word but implies it. This means that verse 45 with its quotation from an Old Testament Scripture passage should be understood as a parenthetical comment.) The adversative however is rendered by some translators as observe in the imperative.��113�� In other words, Paul is calling attention to the sequence in which God brought into being the physical and spiritual bodies. He is not saying that Adam and Christ represent two timeless modes of existence that are opposed to each other. Rather, Paul considers the first and the last Adam in terms of Christ redeeming the believing members of Adam s race in the course of history.

We observe, therefore, that believers will bear the image of Christ, just as they bear the image of Adam (see v. 49).��114�� Both Adam and Christ are representative heads: Adam is the head of the human race, and Christ is the head of his redeemed people. Believers receive their physical body through Adam and their spiritual bodies through their resurrected Lord and Savior.) 1 1 2 8 0 “tw://bible.?id=1.1.26|AUTODETECT|” Why does Paul stress the sequence of physical and spiritual bodies? Some scholars contend that he opposed the teaching of his countryman Philo, who wrote that God first created the ideal heavenly man 7 1 -1 9 0 “tw://bible.?id=1.1.26|AUTODETECT|” Gen. 1:26) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” ) and then made the physical man from the dust of the earth 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 ).��115�� Others dispute this suggestion and think that Paul is opposing those Corinthians who denied Paul s resurrection teaching (v. 12) by spiritualizing it.��116�� We agree. By mentioning the physical and spiritual bodies of Adam and Christ, Paul presents the record in historical perspective.) 1 1 2 8 0 0 47. The first man was from the dust of the earth, the second man from heaven.) 1 1 2 8 0 “tw://bible.?id=1.2.7|AUTODETECT|” Once again Paul alludes to the creation record 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” b); to be precise, to God creating Adam from the dust of the earth 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” a). Paul presents a brief verse in which he contrasts Adam, who came from the dust of the earth, with Christ, who came from heaven. This verse follows the wording of the Old Testament text: The Lord God formed the man from the dust of the ground 7 1 -1 9 0 “tw://bible.?id=1.2.7|AUTODETECT|” Gen. 2:7) 1 1 -1 9 0 0 a). But notice that Paul uses the Greek adjective choikos (made of the earth or dust, earthy) to describe Adam.��117�� For the creation of Adam, God gathered particles of dust from the earth. Adam did not descend from a primate transformed into a human; he is God s unique creation.) 1 1 2 8 0 0 The parallel structure in this verse is decidedly incomplete, for the second half lacks a counterpart to the phrase made from the dust. Whereas Adam is made of dust from the earth, Christ is from heaven. Some Greek manuscripts have added the words the Lord to the text: and the second man is the Lord from heaven (KJV, NKJV). Another early manuscript (P46) has the reading the second man is spiritual from heaven. The shorter reading is preferred, however, in view of the usual tendency of ancient scribes to clarify the text by adding a word or two.) 1 1 2 8 0 “tw://bible.?id=43.1.1|AUTODETECT|” Paul wants to stress the contrast of origins between Adam and Christ: the one is from the earth while the other is from heaven. He is not referring to the pre-existing Christ whose creational work is recorded elsewhere 7 1 -1 9 0 “tw://bible.?id=43.1.1|AUTODETECT|” John 1:1) 1 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.15-51.1.18|AUTODETECT|” Col. 1:15 18) 1 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.1.2|AUTODETECT|” Heb. 1:2) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” ). No, he has in mind Jesus coming from heaven to earth and assuming flesh and blood to share in our humanity 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 0 ). We gave Jesus a physical body, so to speak, and from him we receive glorification.) 1 1 2 8 0 “tw://bible.?id=50.2.6-50.2.8|AUTODETECT|” Adam came from the dust upward and Christ came from heavenly glory downward 7 1 -1 9 0 “tw://bible.?id=50.2.6-50.2.8|AUTODETECT|” Phil. 2:6 8) 1 1 -1 9 0 0 ). When Jesus was conceived and born, he, like all other descendants of Adam, had a human body. In fact, his body was mortal. And when Adam is raised on the day of resurrection, he with all other believers will receive a glorified body like that of Jesus.) 1 3 2 8 0 0 However, Paul is not merely contrasting the body of Adam with the body of Jesus. He writes the word man for both Adam and Jesus. That expression encompasses the total humanness of these two persons as they individually represent their own respective physical and spiritual offspring: Adam represents the human race and Christ the redeemed.) 48. As was the one made of dust, so also are those that are dust; and as is the one heavenly, so also are those that are heavenly.) Paul stresses the fact that Adam and all his descendants have their origin in the dust of the earth. All of us are of this earth and belong to it. Adam is the pattern and his offspring are copies.

We do not have to ask about the color of the father of the human race, for that question is irrelevant. The first part of this verse conveys only the origin of the entire human race: we are of the earth, earthy.) 1 1 2 8 0 “tw://bible.?id=43.3.13|AUTODETECT|” The contrast lies in the second half of this verse 7 1 -1 9 0 “tw://bible.?id=43.3.13|AUTODETECT|” John 3:13) 1 1 -1 9 0 “tw://bible.?id=43.3.31|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=43.3.31|AUTODETECT|” 31) 1 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” ). Christ Jesus has his origin in heaven, and he confers on all his people heavenly glory. It is true that God s people in this life already have received in principle this heavenly glory 7 1 -1 9 0 “tw://bible.?id=47.3.18|AUTODETECT|” II Cor. 3:18) 1 1 -1 9 0 0 ). They already enjoy a foretaste by means of their spiritual rebirth; because of the indwelling power of the Holy Spirit and God s enlightening revelation, they reflect divine glory in their daily lives. But this is not the point of the text. This verse teaches that at the resurrection all the redeemed will fully partake of the heavenly glory that belongs to Christ.) 1 1 2 8 0 0 49. And as we bear the image of the one made of dust, so we shall bear the image of the one who is heavenly.) 1 1 2 8 0 “tw://bible.?id=1.5.3|AUTODETECT|” Paul is not quite finished with his discourse on the parallel between Adam and Christ; with the conjunction and he links the content of this verse to the preceding context. The key word in this passage is image, which occurs twice. Throughout the history of the human race, all Adam s descendants have borne and continue to bear his image. To illustrate, Seth was born when Adam had lived 130 years; he was born in Adam s likeness and image 7 1 -1 9 0 “tw://bible.?id=1.5.3|AUTODETECT|” Gen. 5:3) 1 1 -1 9 0 0 ). That image, says Paul, belongs to a human being made of dust particles; the word choice underscores the frailty that he and every one of his offspring possess.) 1 1 2 8 0 “tw://bible.?id=50.3.21|AUTODETECT|” Paul repeats the word image in the second line of this verse: we shall bear the image of the one who is heavenly. He is not alluding to the preexistent Christ but to the exalted Lord, who ascended to heaven in his glorified body. Through his resurrection, Christ gives us the promise that we shall bear his likeness 7 1 -1 9 0 “tw://bible.?id=50.3.21|AUTODETECT|” Phil. 3:21) 1 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” ), his image, to which we shall be conformed not only as a likeness in appearance or shape, but in mode of existence 7 1 -1 9 0 “tw://bible.?id=45.8.29|AUTODETECT|” Rom. 8:29) 1 1 -1 9 0 0 ).��118��) 1 1 2 8 0 “tw://bible.?id=51.1.18|AUTODETECT|” Usually children not only bear the external image of their parents but also they reveal the talents, traits, and characteristics of their father or mother. We as God s children will bear the image of his Son in the fullest sense of the word. We shall be like him in body and soul with this exception: Jesus will have the preeminence among his people 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 0 ).) 1 4 2 8 0 0 The tense of the verb to bear is the future and not the present. Therefore, it points to the impending resurrection of the body. Paul is not exhorting his readers to lead holy lives in conformity to the pattern Christ has set. Throughout this passage Paul has presented instruction; he has not exhorted his readers. Hence, the context demands not an exhortation but doctrine .��119��) ) Doctrinal Considerations in 15:44 49) Jesus Christ as the second Adam partook of the humanity that we have inherited from the first Adam. Jesus physical body was subject to death, but was raised from the dead in glorified form. After forty days he ascended to heaven in human form and took his place at the right hand of God the Father.) 1 1 2 8 0 “tw://bible.?id=44.7.55|AUTODETECT|” At times Christians on their deathbed reveal a glimpse of heaven to their loved ones. Some even mention that they see Jesus welcoming them; they describe Jesus as a man whose hands show the nail marks he received on the cross. This should not be a surprise; the Scriptures report that Stephen looked up to heaven and saw the glory of God, and Jesus standing at the right hand of God 7 1 -1 9 0 “tw://bible.?id=44.7.55|AUTODETECT|” Acts 7:55) 1 1 -1 9 0 0 ). Stephen identified Jesus as the Son of Man, which in itself is unusual. Throughout the New Testament, no one calls Jesus by that name; the Evangelists note that only Jesus uses it to refer to himself. But Stephen notes that Jesus in the form of a man fulfilled the messianic prophecies and after completing his earthly mission returned in human form to heaven. Jesus sits or stands physically next to God the Father. The fact that his body is in heaven is our assurance that we too shall be like him and with him eternally.) 1 3 2 8 0 0 ) Greek Words, Phrases, and Constructions in 15:45 49) Verse 45) 1 1 2 8 0 “tw://bible.?id=45.10.10|AUTODETECT|” �0� the preposition follows the verb ������ (he became) and signifies resulting in a living being 7 1 -1 9 0 “tw://bible.?id=45.10.10|AUTODETECT|” Rom. 10:10) 1 1 -1 9 0 0 ).��120��) 1 1 2 8 0 “tw://bible.?id=66.1.17|AUTODETECT|” ������ the last, which is also Jesus self-designation when he appeared to John on the island of Patmos 7 1 -1 9 0 “tw://bible.?id=66.1.17|AUTODETECT|” Rev. 1:17) 1 1 -1 9 0 “tw://bible.?id=66.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.2.8|AUTODETECT|” 2:8) 1 1 -1 9 0 “tw://bible.?id=66.22.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.22.13|AUTODETECT|” 22:13) 1 1 -1 9 0 0 ). Here it is the equivalent of �������� (second, v. 47). There are no more.) 1 16 2 8 0 0 Verses 47 48) � ��� from the earth. The specific quality of the earth is contrasted with heavenly origin, � �P����� (from heaven).) ������ this is an adjective derived from the noun ���� (dust); the ending -���� indicates having the characteristics of dust. The adjective appears four times in three verses (vv. 47, 48 [twice], and 49). Paul stresses the earthy origin of the human race.) �7�� & �������� a comparison in which the first correlative means of what sort and the second denotes quality, of such a kind, such as this. ��121��) Verse 49) ��������� the aorist of the verb ����� (I bear; I wear) is translated in the perfect tense. Even though the better manuscripts support the aorist subjunctive ��������� (let us bear), the context calls not for the hortatory subjunctive but for the future indicative. And last, some translations have the verb to wear (GNB, NEB, REB, Cassirer) but the verb to bear is preferred.) ) ) 6.

Immortality and Victory) 15:50 57) This lengthy chapter is finally coming to a conclusion. Paul begins a new paragraph to relate how believers will receive their new spiritual bodies. His finale is one of triumph because with it Paul fully answers the question raised by his opponent, How are the dead raised? And with what kind of body do they come? (v. 35). He teaches that our mortal bodies will be not revived but transformed to live imperishably and eternally. Jesus Christ is the victor over sin and death, and we share that victory with him.) a.

Transformation) 15:50 53) 50. But this I say, brothers, that flesh and blood cannot inherit the kingdom of God, neither shall corruption inherit incorruption.) a. But this I say, brothers. The first person singular I and the vocative brothers, which as elsewhere includes the sisters, are personal. The clause itself differs only in stress from an identical address (7:29). Paul speaks assertively.

He is intent on proceeding from an earlier section in which he explained what our bodies are and will be (vv. 42 49) to a discussion about how our bodies will be transformed. And with the address brothers he speaks pastorally to stimulate his readers interest in the formation of their future bodies.) b. That flesh and blood cannot inherit the kingdom of God. Paul uses the expression flesh and blood to designate the corruptible body of everyone who is human. He teaches that the physical part of man must perish to be renewed and transformed into a glorified body.��122�� The expression as such is a figure of speech for the physical body. It is a Semitic phrase that occurs repeatedly in rabbinic sources to denote the utter frailty and mortality of a human being.

As such it is considered to be singular; that is, it is followed in the Greek by a verb in the singular. Moreover, the Greek text of the Old Testament (the Septuagint) and the New Testament frequently have either flesh and blood or the reverse order.��123��) 1 1 2 8 0 “tw://bible.?id=45.8.17|AUTODETECT|” What is the meaning of the phrase flesh and blood in connection with inheriting God s kingdom? If we should understand the phrase literally, Paul would be saying that no human inherits the kingdom. But this is not the case, for believers have the promise that they are heirs and co-heirs with Christ 7 1 -1 9 0 “tw://bible.?id=45.8.17|AUTODETECT|” Rom. 8:17) 1 1 -1 9 0 0 ). Paul is saying that the mortal body in its existing state cannot enter God s presence. Only at the transformation, when God fulfills his promise to all the saints, will the redeemed inherit the kingdom of God. The concept inherit, then, is synonymous with the resurrection of the dead.) 1 3 2 8 0 0 This is the last time Paul mentions the phrase kingdom of God in this epistle. (Earlier Paul had written that the ungodly will not inherit the kingdom of God; he mentioned, among others, sexually immoral people, thieves, slanderers, and swindlers [6:9 10].) The phrase relates to the final stage in which God s kingdom is set free from powers that now reign. These powers must all submit to Jesus Christ, who at the time of the consummation delivers the kingdom to God the Father (v. 24).) c. Neither shall corruption inherit incorruption. The second half of verse 50 parallels the first part. We observe that Paul repeats parts of his earlier statement, [The body] is sown in corruption, it is raised in incorruption (v. 42). That which is sinful and corrupt cannot enter the presence of God and obtain that which is incorrupt.

When that which is corrupt has been changed to a state of incorruption, we can speak of laying claim to the inheritance God offers to us. If we understand the two lines in this verse as a synonymous parallel, then we see that the terms flesh and blood and corrupt are identical in meaning.��124�� And the expressions kingdom of God and incorruption point to the end of time when Christ delivers to God the kingdom inhabited by citizens who share his incorruption (see vv. 24 28).) 51. Look, I tell you a mystery: we shall not all fall asleep, but all of us shall be changed 52. in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed.) 1 1 2 8 0 “tw://bible.?id=52.4.15|AUTODETECT|” a. Look, I tell you a mystery. The writers of the New Testament in the Gospels, Acts, Epistles, and Revelation write the expression look repeatedly as an idiom of Semitic speech. But surprisingly, in his epistles Paul only occasionally uses the word; indeed, it appears once in this epistle.��125�� He answers an anticipated question: How will the believer be changed to inherit God s kingdom? Thus he tells his readers a mystery, which is a revelation from God through Paul about the future transformation of the believers.��126�� In a similar context about the end times, Paul alludes to this revelation as a word of the Lord 7 1 -1 9 0 “tw://bible.?id=52.4.15|AUTODETECT|” I Thess. 4:15) 1 1 -1 9 0 0 ).) 1 1 2 8 0 0 b. We shall not all fall asleep, but all of us shall be changed. Paul speaks euphemistically about death when he writes fall asleep (see vv. 6, 18, 20). He means to say that some believers will not have to face death; not everyone will die a physical death. Those who live to the end will be changed at Christ s return and so will all those who have died in the Lord.) 1 1 2 8 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” The language in this second part of verse 51 includes Paul himself, yet no one should make the text say more than it intends to reveal. Instead, the pronoun we should be understood as a general remark to include all believers. Among them are those who will physically see the return of Christ on the clouds of heaven 7 1 -1 9 0 “tw://bible.?id=52.4.15-52.4.17|AUTODETECT|” I Thess. 4:15 17) 1 1 -1 9 0 0 ). Paul reveals that all of us shall be changed, including those who are alive at Christ s coming. The change he has in mind is the complete alteration of the believer s physical state, an alteration that will take place in the twinkling of an eye.) 1 1 2 8 0 0 c. In a moment, in the twinkling of an eye, at the last trumpet. The Greek term Paul uses for moment is atomos, from which we have the derivative atom. The word refers to something so small that it cannot be divided any more. Here atomos applies to time. The phrase in the twinkling of an eye is appositional; it represents a momentary wink of the eyelid. (Our equivalent is in a split second, which commonly signifies the shortest possible moment.) In such a brief moment the miracle of transformation will occur both for those who rise from the dead and for those who are alive.��127��) 1 1 2 8 0 “tw://bible.?id=40.24.31|AUTODETECT|” Paul indicates that the last trumpet will sound to announce the occurrence of the resurrection. This trumpet blast is the final one in the history of redemption. Other New Testament passages that speak of Christ s return have the wording a loud trumpet call 7 1 -1 9 0 “tw://bible.?id=40.24.31|AUTODETECT|” Matt. 24:31) 1 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” ) and the trumpet call of God 7 1 -1 9 0 “tw://bible.?id=52.4.16|AUTODETECT|” I Thess. 4:16) 1 1 -1 9 0 0 ). The Old and New Testaments, the Apocrypha, and rabbinic writings refer to the blowing of the trumpet to announce imminent divine revelation, the judgment day, and the resurrection.��128��) 1 3 2 8 0 0 d. For the trumpet shall sound, and the dead shall be raised incorruptible and we shall be changed. Within the shortest time possible, the general resurrection and transformation will take place. When the trumpet blast sounds, not a single one of God s people will be neglected. The dead will rise in an incorruptible state, and those who are alive at Christ s coming will be transformed.) Paul is not at all restrictive when he writes we shall be changed, for earlier he wrote the adjective all in the clause all of us shall be changed (v. 51).��129�� Thus once again he uses the personal pronoun we in a broader sense. He includes himself with all the believers, those in their graves and those who are living.) In typical Semitic style, Paul writes the passive voice without stating who the agent is at the time of the resurrection. He avoids using God s name, yet God himself is the agent who will raise the dead and transform instantaneously all those who are alive at Christ s coming.) 1 1 2 8 0 “tw://bible.?id=40.24.36|AUTODETECT|” Paul is not saying that Christ s return will happen during his lifetime. Like every one of us, Paul looked forward eagerly to the end. From God s revelation we learn that although Christ s coming is imminent, no one except God the Father knows the day or hour of this event 7 1 -1 9 0 “tw://bible.?id=40.24.36|AUTODETECT|” Matt. 24:36) 1 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” ). Indeed Jesus told the apostles that it was not for them to know the times and seasons the Father has determined 7 1 -1 9 0 “tw://bible.?id=44.1.7|AUTODETECT|” Acts 1:7) 1 1 -1 9 0 0 ). Paul is not saying anything definite about Christ s return. Yet he, like any of us today, would express the desire to be alive when that joyous occasion comes.��130��) 1 7 2 8 0 0 53. For this corruptible must put on incorruption and this mortal must put on immortality.) The verse has two parallel parts that mutually support each other:) this corruptible and this mortal ) must put on must put on ) incorruption immortality ) ) ) 1 1 2 8 0 “tw://bible.?id=47.5.4|AUTODETECT|” Note, first, the two demonstrative pronouns this that specify the corruptible and mortal frame of man. Next, the Greek word phtharton means that which is subject to decay or destruction applied to mortal man.��131�� Third, the verb must denotes divine necessity and is auxiliary to the main verb put on. In the Greek, it can be understood in the passive voice and implies that God is the agent. In other words, individual believers must be clothed by God with incorruption and immortality. They cannot dress themselves with these qualities but must wait for God to do this for them. And last, the verb to put on refers figuratively to being clothed 7 1 -1 9 0 “tw://bible.?id=47.5.4|AUTODETECT|” II Cor. 5:4) 1 1 -1 9 0 0 ).) 1 19 2 8 0 0 This text conveys not only the message of transformation of believers but also a measure of discontinuity with the past. The physical existence of past and present believers is characterized by corruption and mortality. Yet continuity is also the clear message of this verse, because it is the earthly body that will be clothed with incorruption and immortality.��132��) ) ) Greek Words, Phrases, and Constructions in 15:50 53) Verses 50 51) ������� the singular verb has a compound subject, flesh and blood. But Paul seems to have in mind only the first subject.��133��) ������ �P ������������� the negative precedes the verb, but it negates the adjective all. Taken literally, this would mean that Paul would not die but see Christ s return. But because Paul died, scribes transferred the negative to the next clause: We shall all fall asleep, but not all of us shall be changed.

Still other texts omit the negative in both clauses. These are attempts to modify the text. The preferred reading is the one adopted by most translators.) Verses 52 53) ���� the traditional (and correct) reading of the text is in the twinkling [of an eye] instead of ���� (in a moment).��134��) ����� note the emphatic position of the demonstrative pronoun that occurs four times in this and the next verse.) ) ) b. Celebration) 15:54 57) 54. But when this corruptible has put on incorruption and this mortal has put on immortality, then the saying that is written will be realized:) Death is swallowed up in victory.) 55. 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.) 1 1 2 8 0 “tw://bible.?id=23.25.8|AUTODETECT|” For the last time in this epistle, Paul quotes prophetic passages from the Old Testament Scriptures 7 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” Isa. 25:8) 1 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” Hos. 13:14) 1 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” ). 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 7 1 -1 9 0 “tw://bible.?id=23.25.8|AUTODETECT|” Isa. 25:8) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” ). 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 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 0 ). And last, Paul changes the Hebrew translation forever to in victory. His wording accords with readings in other Greek translations of the Hebrew text.��135��) 1 1 2 8 0 0 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.) 1 1 2 8 0 “tw://bible.?id=28.13.14|AUTODETECT|” 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? 7 1 -1 9 0 “tw://bible.?id=28.13.14|AUTODETECT|” Hos. 13:14) 1 1 -1 9 0 0 ). 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.��136��) 1 1 2 8 0 “tw://bible.?id=44.26.14|AUTODETECT|” 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 7 1 -1 9 0 “tw://bible.?id=44.26.14|AUTODETECT|” Acts 26:14) 1 1 -1 9 0 0 ). 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:) 1 1 2 8 0 0 56. The sting of death is sin, and the power of sin is the law.) 1 1 2 8 0 “tw://bible.?id=45.7.8|AUTODETECT|” In a single verse Paul expresses the doctrine of sin, the law, and death.��137�� 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.��138�� It brings to light sin committed against God. It gives sin its power, that without the law is dead 7 1 -1 9 0 “tw://bible.?id=45.7.8|AUTODETECT|” Rom. 7:8) 1 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” ). The law, which is good, arouses sinful passions 7 1 -1 9 0 “tw://bible.?id=45.7.5|AUTODETECT|” Rom. 7:5) 1 1 -1 9 0 0 ), 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. ��139��) 1 1 2 8 0 “tw://bible.?id=45.7.24-45.7.25|AUTODETECT|” 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! 7 1 -1 9 0 “tw://bible.?id=45.7.24-45.7.25|AUTODETECT|” Rom. 7:24b 25) 1 1 -1 9 0 0 ). Paul proclaims the good news that Jesus Christ has fulfilled the law for his people.) 1 2 2 8 0 0 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).) 1 1 2 8 0 “tw://bible.?id=62.5.4|AUTODETECT|” 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 7 1 -1 9 0 “tw://bible.?id=62.5.4|AUTODETECT|” I John 5:4) 1 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” ). Conclusively, our risen Lord triumphantly holds the keys of death and Hades 7 1 -1 9 0 “tw://bible.?id=66.1.18|AUTODETECT|” Rev. 1:18) 1 1 -1 9 0 0 ).) 1 20 2 8 0 0 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.) ) Greek Words, Phrases, and Constructions in 15:54 57) Verses 54 55) ��������� the future of the verb ������� (I become, am) conveys the meaning will be realized.) �������� the aorist passive of the compound verb �������� (I drink down, swallow) shows direction.) ����� the neuter noun is a late form of ���� (victory).) Verses 56 57) Notice that in verse 56 every noun has a definite article. The verb to be must be supplied.) �� �r ��� the adversative is the strong but (see v. 20). The definite article and noun are first in the sentence for emphasis.) ����� in the present context, the word means thanks but has the implied message that we share Christ s victory through grace.) �� ������� the present participle describes action that takes place at the same time as that of the implied verb to be.) ) ) 7. An Exhortation) 15:58) 58. So then, my dear brothers, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord.) The exhortation has little to do with the immediately preceding verses on the victory the believers share with Jesus Christ.

It is an entreaty that arises from the entire chapter if not the whole epistle. The last instructions and final greetings aside, Paul has come to the end of his epistle and now admonishes his readers to do the work of the Lord.) a. So then, my dear brothers. The first two words introduce a concluding statement. Paul frequently uses this expression in his epistles. For the last time in this letter he addresses the recipients in a personal manner by calling them dear brothers [and sisters].

At two other places, Paul addresses the readers as my dear children (4:14) and my dear friends (10:14). Each time he speaks to the Corinthians as a father to his children. He remains the spiritual father of the Corinthians, who through the preaching of the gospel are his offspring (4:15). Paul is their pastor who loves them despite the numerous difficulties in the church.) 1 1 2 8 0 “tw://bible.?id=51.1.23|AUTODETECT|” b. Be steadfast, immovable. Paul commends the believers for their steadfastness and exhorts them to continue their dedication to the Lord 7 1 -1 9 0 “tw://bible.?id=51.1.23|AUTODETECT|” Col. 1:23) 1 1 -1 9 0 0 ). Amid the onslaught of diverse teaching in a pagan culture, he urges them to remain firm in the Lord and not to waver. Paul tells the Corinthians to be immovable. This last word is a compound that signifies an inability to move from their spiritual moorings. Paul is not talking about retaining the status quo in the church. He wants the people to grow in their love for the Lord and to communicate this in their deeds.) 1 1 2 8 0 0 c. Always abounding in the work of the Lord. After telling his readers not to be moved in any way, Paul encourages them to excel in the Lord s work. To express constancy and emphasis he adds the word always which, in the original, he places last in the clause for emphasis. What is the work of the Lord? The work entails preaching and teaching Christ s gospel, applying the contents of Scripture to our lives, edifying one another, and loving our neighbor as ourselves (compare 16:10). It consists of an earnest desire to keep God s commandments and to do so out of gratitude for our salvation provided through his Son. As his love extends to us without measure, so our selfless deeds are done for him without measure.) 1 1 2 8 0 “tw://bible.?id=58.6.10|AUTODETECT|” d. Knowing that your labor is not in vain in the Lord. The faithful Corinthians have a sure knowledge that the deeds done out of love and thankfulness to God will not be forgotten 7 1 -1 9 0 “tw://bible.?id=58.6.10|AUTODETECT|” Heb. 6:10) 1 1 -1 9 0 “tw://bible.?id=40.19.29|AUTODETECT|” ). The word labor is often used by Paul in a missionary setting and means working with his own hands for his own support (4:12) and for activity in the Christian community as a whole. ��140�� Such labor given freely in service to the Lord is never in vain because the Lord himself blesses his servants 7 1 -1 9 0 “tw://bible.?id=40.19.29|AUTODETECT|” Matt. 19:29) 1 1 -1 9 0 0 ).) 1 12 2 8 0 0 Summary of Chapter 15) This chapter is doctrinal, lengthy, and conclusive. Paul begins by reminding his readers of the gospel he proclaimed to them. He summarizes its content by mentioning Christ s birth, death, burial, resurrection, and appearances. He notes that he delivered to them this gospel that is in harmony with the Scriptures. He enumerates Jesus appearances to Peter, the Twelve, the five hundred brothers, James, and Paul himself. Paul does not deem himself worthy to be called an apostle, but he says that by the grace of God he is.) Some Corinthians questioned the doctrine of the resurrection.

Paul equates the resurrection of the dead with that of Christ and asserts that if the one is not true, neither is the other. If Christ is not raised, then the preaching of the apostles is useless and so is the faith of the Corinthians. If this is so, then the Corinthians are still in their sin and are objects of pity.) With certainty Paul proclaims the resurrection of Christ. He notes that death came through Adam but life through Christ. He reveals the resurrection in two stages: first Christ, next those who belong to him. Then comes the end, when Christ will deliver the kingdom to God the Father.

All his enemies will be destroyed, including death. When the Son has delivered everything to the Father, then he himself is subject to God so that God maybe all in all. Paul concludes this part of the chapter by asking questions concerning baptism for the dead and the significance of fighting wild beasts in Ephesus. He calls the readers back to correct thinking; he urges them to stop sinning, and not to be ignorant of God.) With a number of examples taken from the natural world, Paul explains the means and the manner of the resurrection from the dead. He writes about seeds and plants; the flesh of animals, birds, and fish; the splendor of the sun, moon, and stars. He teaches that the dead will rise with the bodies they had on earth, except that they are raised imperishable in glory as spiritual beings.

Paul reveals that as Adam passed on his earthly body to his descendants, so Christ is passing on his heavenly body to believers.) Paul declares that at the return of Christ, the transformation of the believers will occur in a flash with the sounding of the last trumpet. Then the dead come back to life and those who are in Christ will be changed. They will be imperishable and immortal. Paul taunts death by quoting from the prophecies of Isaiah and Hosea and expresses thanks to God for the victory through Jesus Christ. He exhorts the readers to be steadfast and stable in their work for the Lord, work that will not be in vain.) ) ) ) ) ) 1 Michael Green, The Empty Cross of Jesus, The Jesus Library series (Downers Grove: Inter-Varsity, 1984), p. 108.) 1 1 2 8 0 “tw://bible.?id=48.1.11|AUTODETECT|” 2 Compare ) 7 1 -1 9 0 “tw://bible.?id=48.1.11|AUTODETECT|” Gal. 1:11) 1 1 -1 9 0 0 for similar vocabulary and sentence structure. See also Walter Radl, Der Sinn Von gnMrizM in 1 Kor 15, 1, BibZ 28 (1984): 243 45.) 1 4 2 8 0 0 3 Consult J. Knox Chamblin, Revelation and Tradition in the Pauline Euangelion, WTJ 48 (1986): 1 16.) 4 Bauer, p. 163.) 5 F. W. Grosheide, Commentary on the First Epistle to the Corinthians: The English Text with Introduction, Exposition and Notes, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1953), p. 347.) 6 Some versions reflect the Greek word order: Remember the terms in which I preached the gospel to you for I assume that you hold it fast and that your conversion was not in vain (REB; compare GNB).) 1 1 2 8 0 “tw://bible.?id=46.15.3-46.15.7|AUTODETECT|” 7 Jerome Murphy-O Connor, Tradition and Redaction in ) 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.7|AUTODETECT|” 1 Corinthians 15:3 7) 1 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” , CBQ 43 (1981) 582 89; John Kloppenborg, An Analysis of the Pre-Pauline Formula ) 7 1 -1 9 0 “tw://bible.?id=46.15.3-46.15.5|AUTODETECT|” 1 Corinthians 15:3b 5) 1 1 -1 9 0 0 in Light of Some Recent Literature, CBQ 40 (1978): 351 67; Murray J. Harris, Raised Immortal: Resurrection and Immortality in the New Testament (Grand Rapids: Eerdmans, 1983), p. 32.) 1 7 2 8 0 0 8 The Majority Text has the variant reading ���� (for). In the New Testament, P��� is replaced by ���� but not the reverse. Berthold Klappert, Zur Frage des semitischen oder griechischen Urtextes von I. Kor. XV. 3 5, NTS 13 (1966 67): 168 73.) 9 R. C.

Trench, Synonyms of the New Testament, ed. Robert G. Hoerber (Grand Rapids: Baker, 1989), pp. 325 26; Murray J. Harris, NIDNTT, vol. 3, pp. 1196 97.) 10 Herman N. Ridderbos, Paul: An Outline of His Theology, trans. John Richard de Witt (Grand Rapids: Eerdmans, 1975), p. 188.) 11 R.

St. John Parry, The First Epistle of Paul the Apostle to the Corinthians, Cambridge Greek Testament for Schools and Colleges (Cambridge: Cambridge University Press, 1937), p. 216.) 12 Green, The Empty Cross, p. 138.) 13 Consult Murray J. Harris, From Grave to Glory: Resurrection in the New Testament (Grand Rapids: Zondervan, 1990), pp. 139 46; Stephen T. Davis, Was Jesus Raised Bodily? ChrSchRev 14 (1985): 140 52; Francis Foulkes, Some Aspects of St. Paul s Treatment of the Resurrection of Christ in 1 Corinthians XV.

AusBRev 16 (1968): 15 30.) 14 Gordon D. Fee, The First Epistle to the Corinthians, New International Commentary on the New Testament series (Grand Rapids: Eerdmans, 1987), p. 727.) 1 1 2 8 0 “tw://bible.*?id=41.16.1-41.16.8|AUTODETECT|”

15 Respectively see ) 7 1 -1 9 0 “tw://bible.*?id=41.16.1-41.16.8|AUTODETECT|”

Mark 16:1 8) 1 1 -1 9 0 “tw://bible.*?id=41.16.9-41.16.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=41.16.9-41.16.11|AUTODETECT|”

9 11) 1 1 -1 9 0 “tw://bible.*?id=42.24.13-42.24.32|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=42.24.13-42.24.32|AUTODETECT|”

Luke 24:13 32) 1 1 -1 9 0 “tw://bible.*?id=42.24.34|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.24.34|AUTODETECT|”

34) 1 1 -1 9 0 “tw://bible.*?id=42.24.36-42.24.43|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=42.24.36-42.24.43|AUTODETECT|”

36 43) 1 1 -1 9 0 0

.) 1 1 2 8 0 0

16 James D. G. Dunn, Jesus and the Spirit: A Study of the Religious and Charismatic Experience of Jesus and the First Christians as Reflected in the New Testament (Philadelphia: Westminster, 1975), p. 123 (his italics).) 1 1 2 8 0 “tw://bible.*?id=46.1.12|AUTODETECT|”

17 ) 7 1 -1 9 0 “tw://bible.*?id=46.1.12|AUTODETECT|”

I Cor. 1:12) 1 1 -1 9 0 “tw://bible.*?id=46.3.22|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.3.22|AUTODETECT|”

3:22) 1 1 -1 9 0 “tw://bible.*?id=46.9.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.9.5|AUTODETECT|”

9:5) 1 1 -1 9 0 “tw://bible.*?id=46.15.5|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=46.15.5|AUTODETECT|”

15:5) 1 1 -1 9 0 “tw://bible.*?id=48.1.18|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.1.18|AUTODETECT|”

Gal. 1:18) 1 1 -1 9 0 “tw://bible.*?id=48.2.9|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=48.2.9|AUTODETECT|”

2:9) 1 1 -1 9 0 “tw://bible.*?id=48.2.11|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.2.11|AUTODETECT|”

11) 1 1 -1 9 0 “tw://bible.*?id=48.2.14|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.2.14|AUTODETECT|”

14) 1 1 -1 9 0 “tw://bible.*?id=48.2.7|AUTODETECT|”

. In the Greek, the name Peter occurs only in ) 7 1 -1 9 0 “tw://bible.*?id=48.2.7|AUTODETECT|”

Gal. 2:7) 1 1 -1 9 0 “tw://bible.*?id=48.2.8|AUTODETECT|”

, ) 7 1 -1 9 0 “tw://bible.*?id=48.2.8|AUTODETECT|”

8) 1 1 -1 9 0 0

. The combination Simon Peter or Simon is not found in Paul s epistles.) 1 1 2 8 0 0

18 Murphy-O Connor, Tradition, p. 582.) 1 1 2 8 0 “tw://bible.*?id=46.15.6|AUTODETECT|”

19 Compare the studies of Peter J. Kearney, He Appeared to 500 Brothers (1 Cor. XV 6), NovT 22 (1980): 264 84; S. M. Gilmour, The Christophany to More Than Five Hundred Brethren, JBL 80 (1961): 248 52; Eric F. F. Bishop, The Risen Christ and the Five Hundred Brethren 7 1 -1 9 0 “tw://bible.*?id=46.15.6|AUTODETECT|”

1 Corinthians 15, 6) 1 1 -1 9 0 0

), CBQ 18 (1956): 341 44.) 1 2 2 8 0 0

20 For the account of Jesus appearance to James in the apocryphal Gospel of the Hebrews (Jerome De Viris Illustr. 2), see Edgar Hennecke, Wilhelm Schneemelcher, and R. McL. Wilson, New Testament Apocrypha, 2 vols. (Philadelphia: Westminster, 1963 64), vol. 1, p. 165.) 21 Consult Frederic Louis Godet, Commentary on First Corinthians (1886; reprint ed., Grand Rapids: Kregel, 1977), pp. 764 65.) 1 1 2 8 0 “tw://bible.*?id=46.15.8|AUTODETECT|”

22 Refer to P. R. Jones, ) 7 1 -1 9 0 “tw://bible.*?id=46.15.8|AUTODETECT|”

1 Corinthians 15:8) 1 1 -1 9 0 0

Paul the Last Apostle, TynB 36 (1985): 3 34.) 1 1 2 8 0 “tw://bible.?id=4.12.12|AUTODETECT|” 23 The term appears three times in the LXX 7 1 -1 9 0 “tw://bible.?id=4.12.12|AUTODETECT|” Num. 12:12) 1 1 -1 9 0 “tw://bible.?id=18.3.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=18.3.16|AUTODETECT|” Job 3:16) 1 1 -1 9 0 “tw://bible.?id=21.6.3|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=21.6.3|AUTODETECT|” Eccl. 6:3) 1 1 -1 9 0 0 ).) 1 1 2 8 0 “tw://bible.?id=46.15.0|AUTODETECT|” 24 G. W. E. Nickelsburg, An ektrMma, Though Appointed from the Womb: Paul s Apostolic Self-Description in ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” 1 Corinthians 15) 1 1 -1 9 0 “tw://bible.?id=48.1.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=48.1.0|AUTODETECT|” Galatians 1) 1 1 -1 9 0 0 , HTR 79 (1986): 198 205.) 1 1 2 8 0 “tw://bible.?id=44.9.15|AUTODETECT|” 25 ) 7 1 -1 9 0 “tw://bible.?id=44.9.15|AUTODETECT|” Acts 9:15) 1 1 -1 9 0 “tw://bible.?id=45.11.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.11.13|AUTODETECT|” Rom. 11:13) 1 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.15.15-45.15.16|AUTODETECT|” 15:15 16) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.8|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.2.7-48.2.8|AUTODETECT|” 2:7 8) 1 1 -1 9 0 0 . Consult Colin Brown, NIDNTT, vol. 1, pp. 183 84.) 1 7 2 8 0 0 26 Compare Peter von der Osten-Sacken, EDNT, vol. 1, p. 423; Johannes Schneider, TDNT, vol. 2, p. 466.) 27 Grosheide, First Corinthians, p. 348 n. 2.) 28 Bauer, p. 222.) 29 Friedrich Blass and Albert Debrunner, A Greek Grammar of the New Testament and Other Early Christian Literature, trans. and rev. Robert Funk (Chicago: University of Chicago Press, 1961), #275.5.) 30 A. T. Robertson, A Grammar of the Greek New Testament in the Light of Historical Research (Nashville: Broadman, 1934), p. 757.) 31 Hans-Helmut Esser, NIDNTT, vol. 2, 119.) 32 Bauer, p. 427.) 1 1 2 8 0 “tw://bible.?id=47.4.8-47.4.11|AUTODETECT|” 33 See ) 7 1 -1 9 0 “tw://bible.?id=47.4.8-47.4.11|AUTODETECT|” II Cor. 4:8 11) 1 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.4-47.6.10|AUTODETECT|” 6:4 10) 1 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.11.23-47.11.29|AUTODETECT|” 11:23 29) 1 1 -1 9 0 0 .) 1 1 2 8 0 “tw://bible.?id=46.15.0|AUTODETECT|” 34 Literature on this topic is prolific. Selected publications are Kathryn W. Trim, Paul: Life after Death. An Analysis of ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” 1 Corinthians 15) 1 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” , Crux 14 (1978): 129 50; Robert Sloan, Resurrection in I Corinthians, SWJourTh 26 (1983): 69 91; A. J. M. Wedderburn, Baptism and Resurrection: Studies in Pauline Theology against Its Graeco-Roman Background, WUNT 44 (T�bingen: Mohr-Siebeck, 1987); M. C. de Boer, The Defeat of Death: Apocalyptic Eschatology in ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” 1 Corinthians 15) 1 1 -1 9 0 “tw://bible.?id=45.5.0|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=45.5.0|AUTODETECT|” Romans 5) 1 1 -1 9 0 0 , JSNT Supplement Series 22 (Sheffield: JSOT, 1988); Norman L. Geisler, The Significance of Christ s Physical Resurrection, BS 146 (1989): 148 70.) 1 1 2 8 0 “tw://bible.?id=46.15.0|AUTODETECT|” 35 Refer to George W. Knight III, The Pastoral Epistles: A Commentary on the Greek Text, New International Greek Testament Commentary series (Grand Rapids: Eerdmans; Carlisle: Paternoster, 1992), pp. 109 12, 413 14; J. N. Vorster, Resurrection Faith in ) 7 1 -1 9 0 “tw://bible.?id=46.15.0|AUTODETECT|” 1 Corinthians 15) 1 1 -1 9 0 0 , Neotest 23 (1989): 287 307.) 1 9 2 8 0 0 36 Consult Harris, Raised Immortal, p. 15; From Grave to Glory, p. 190; R. A. Horsley, How can some of you say that there is no resurrection of the dead? Spiritual Elitism in Corinth, NovT 20 (1978): 203 31.) 37 Compare John Calvin, The First Epistle of Paul the Apostle to the Corinthians, Calvin s Commentaries series, trans. John W. Fraser (reprint ed.; Grand Rapids: Eerdmans, 1976) p. 318.) 38 Willi Marxsen, The Resurrection of Jesus of Nazareth (Philadelphia: Fortress; London: SCM, 1970).) 39 Donald W.

Viney, Grave Doubts About the Resurrection, Encounter 50 (1989): 127. See the contrast in William L. Craig, Assessing the New Testament Evidence for the Historicity of the Resurrection of Jesus, Studies in the Bible and Early Christianity 16 (Lewiston, N.Y.; Queenston, Ont.; and Lampeter, UK: Mellen, 1989), p. 396; Gary R. Habermas, Jesus Resurrection and Contemporary Criticism: An Apologetic (Part II), CrisTheolRev 4 (1990): 373 85.) 40 Godet, First Corinthians, p. 773.) 41 Consult Robertson, Grammar, p. 607.) 42 Heidelberg Catechism, answer 57.) 43 Trench, Synonyms of the New Testament, pp. 191 92.) 44 Richard B. Gaffin, Jr., The Centrality of the Resurrection: A Study in Paul s Soteriology (Grand Rapids: Baker, 1978), p. 124; Hans Conzelmann, 1 Corinthians: A Commentary on the First Epistle to the Corinthians, ed. George W.

MacRae, trans. James W. Leitch, Hermeneia: A Critical and Historical Commentary on the Bible (Philadelphia: Fortress, 1975), p. 266.) 1 1 2 8 0 “tw://bible.*?id=40.27.52|AUTODETECT|”

45 See the Greek of ) 7 1 -1 9 0 “tw://bible.*?id=40.27.52|AUTODETECT|”

Matt. 27:52) 1 1 -1 9 0 “tw://bible.*?id=43.11.11-43.11.12|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=43.11.11-43.11.12|AUTODETECT|”

John 11:11 12) 1 1 -1 9 0 “tw://bible.*?id=44.7.60|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.7.60|AUTODETECT|”

Acts 7:60) 1 1 -1 9 0 “tw://bible.*?id=44.13.36|AUTODETECT|”

; ) 7 1 -1 9 0 “tw://bible.*?id=44.13.36|AUTODETECT|”

13:36) 1 1 -1 9 0 “tw://bible.*?id=46.7.39|AUTODETECT|”

) 7 1 -1 9 0 “tw://bible.?id=46.7.39|AUTODETECT|” I Cor. 7:39) 1 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.11.30|AUTODETECT|” 11:30) 1 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.6|AUTODETECT|” 15:6) 1 1 -1 9 0 “tw://bible.?id=46.15.18|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.*?id=46.15.18|AUTODETECT|”

18. 1 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.20|AUTODETECT|”
19. 1 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=46.15.51|AUTODETECT|”
20. 1 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.15|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=52.4.13-52.4.15|AUTODETECT|” I Thess. 4:13 15) 1 1 -1 9 0 “tw://bible.?id=61.3.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=61.3.4|AUTODETECT|” II Peter 3:4) 1 1 -1 9 0 0 .) 1 10 2 8 0 0 46 Ridderbos, Paul, p. 506.) 47 C. K. Barrett, A Commentary on the First Epistle to the Corinthians, Harper s New Testament Commentaries series (New York and Evanston: Harper and Row, 1968), p. 350; Leon Morris, The First Epistle of Paul to the Corinthians, rev. ed., Tyndale New Testament Commentaries series (Leicester: Inter-Varsity; Grand Rapids: Eerdmans, 1987), p. 208.) 48 Compare Geerhardus Vos, The Pauline Eschatology (1930; reprint ed., Phillipsburg, N.J.: Presbyterian and Reformed, 1986), p. 31.) 49 The pseudepigraphal book II Bar. 21:13 reflects similar pessimism: For if only this life exists which everyone possesses here, nothing could be more bitter than this. James H. Charlesworth, ed., The Old Testament Pseudepigrapha, 2 vols. (Garden City, N.Y.: Doubleday, 1983), vol. 1, p. 628.) 50 Joachim Jeremias, Flesh and Blood cannot inherit the Kingdom of God (1 Cor. XV. 50), NTS 2 (1955 56): 155 56; Blass and Debrunner, Greek Grammar, #254.2.) 51 Blass and Debrunner, Greek Grammar, #372.2b.) 52 Bruce M. Metzger, A Textual Commentary on the Greek New Testament, 3d corrected ed. (London and New York: United Bible Societies, 1975), pp. 567 68.) 53 Blass and Debrunner, Greek Grammar, #454.2.) 54 Nigel Turner, Grammatical Insights into the New Testament (Edinburgh: Clark, 1965), pp. 113 14.) 55 Bauer translates the Greek words nuni de but, as a matter of fact (p. 546).) 1 1 2 8 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 56 Jan Lambrecht, Paul s Christological Use of Scripture in ) 7 1 -1 9 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 1 Cor. 15.20 28) 1 1 -1 9 0 0 , NTS 28 (1982): 503.) 1 1 2 8 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 57 For a discussion, see William Dykstra, ) 7 1 -1 9 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” I Corinthians 15:20 28) 1 1 -1 9 0 0 , An Essential Part of Paul s Argument Against Those Who Deny the Resurrection, CTJ 4 (1969): 195 211.) 1 1 2 8 0 0 NASB New American Standard Bible) 1 1 2 8 0 “tw://bible.?id=45.8.23|AUTODETECT|” 58 Compare also ) 7 1 -1 9 0 “tw://bible.?id=45.8.23|AUTODETECT|” Rom. 8:23) 1 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=53.2.13|AUTODETECT|” II Thess. 2:13) 1 1 -1 9 0 0 , NRSV.) 1 4 2 8 0 0 59 Conzelmann, 1 Corinthians, p. 268.) 60 Ralph P. Martin, The Spirit and the Congregation: Studies in 1 Corinthians 12 15 (Grand Rapids: Eerdmans, 1984), p. 110.) 61 Archibald Robertson and Alfred Plummer, A Critical and Exegetical Commentary on the First Epistle of St. Paul to the Corinthians, International Critical Commentary, 2d ed. (1911; reprint ed., Edinburg Clark, 1975), p. 352.) 62 Ridderbos, Paul, pp. 340 41; Vos, Pauline Eschatology, pp. 240 41.) 1 1 2 8 0 “tw://bible.?id=43.5.21|AUTODETECT|” 63 E.g., ) 7 1 -1 9 0 “tw://bible.?id=43.5.21|AUTODETECT|” John 5:21) 1 1 -1 9 0 “tw://bible.?id=43.6.63|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=43.6.63|AUTODETECT|” 6:63) 1 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.4.17|AUTODETECT|” Rom. 4:17) 1 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.8.11|AUTODETECT|” 8:11) 1 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” I Cor. 15:45) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 64 Lothar Coenen, NIDNTT, vol. 3, p. 276.) 65 The primary issue in 1 C[orinthians] 15 is the resurrection of Christians, who receive a new corporeality. Gerhard Delling, TDNT, vol. 8, p. 32.) 1 1 2 8 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 66 For millennial studies, consult Hans-Alwin Wilcke, Das Problem eines messianischen Zwischenreichs bei Paulus, ATANT 51 (Z�rich and Stuttgart: Zwingli Verlag, 1967); Wilber B. Wallis, The Problem of an Intermediate Kingdom in ) 7 1 -1 9 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 1 Corinthians 15:20 28) 1 1 -1 9 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” , JETS 18 (1975): 229 42; C. E. Hill, Paul s Understanding of Christ s Kingdom in ) 7 1 -1 9 0 “tw://bible.?id=46.15.20-46.15.28|AUTODETECT|” 1 Corinthians 15:20 28) 1 1 -1 9 0 0 , NovT 30 (1988): 297 320.) 1 4 2 8 0 0 67 Anthony A. Hoekema, The Bible and the Future (Grand Rapids: Eerdmans, 1979), p. 184; Ridderbos, Paul, pp. 557 58.) 68 Martin, The Spirit and the Congregation, p. 117.) REB Revised English Bible) 69 Bauer, p. 417.) 1 1 2 8 0 “tw://bible.?id=45.8.38|AUTODETECT|” 70 ) 7 1 -1 9 0 “tw://bible.?id=45.8.38|AUTODETECT|” Rom. 8:38) 1 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.1.21|AUTODETECT|” Eph. 1:21) 1 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.3.10|AUTODETECT|” 3:10) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” 6:12) 1 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.16|AUTODETECT|” Col. 1:16) 1 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.2.10|AUTODETECT|” 2:10) 1 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=51.2.15|AUTODETECT|”
21. 1 1 -1 9 0 0 . Walter Grundmann writes, The term dynameis is designed to express the power of angelic and demonic forces, TDNT, vol. 2, p. 295; Werner Foerster, TDNT, vol. 2, p. 573; Conzelmann, 1 Corinthians, p. 272.) 1 1 2 8 0 0 71 Fee, First Corinthians, p. 755 n. 44.) 1 1 2 8 0 “tw://bible.?id=46.15.23-46.15.28|AUTODETECT|” 72 See the variations in and the discussions of Wallis, Intermediate Kingdom, pp. 229 42; Hill, Christ s Kingdom, pp. 297 320; and Jan Lambrecht, Structure and Line of Thought in ) 7 1 -1 9 0 “tw://bible.?id=46.15.23-46.15.28|AUTODETECT|” 1 Cor. 15:23 28) 1 1 -1 9 0 0 , NovT 32 (1990): 143 51.) 1 2 2 8 0 0 73 Charles Hodge, An Exposition of the First Epistle to the Corinthians (1857; Grand Rapids: Eerdmans, 1965), pp. 333 34.) 74 Raymond O. Zorn, Church and Kingdom (Philadelphia: Presbyterian and Reformed, 1962), p. 134.) 1 1 2 8 0 “tw://bible.?id=40.19.28|AUTODETECT|” 75 ) 7 1 -1 9 0 “tw://bible.?id=40.19.28|AUTODETECT|” Matt. 19:28) 1 1 -1 9 0 “tw://bible.?id=42.22.30|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=42.22.30|AUTODETECT|” Luke 22:30) 1 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.3.21|AUTODETECT|” Rev. 3:21) 1 1 -1 9 0 “tw://bible.?id=66.4.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.4|AUTODETECT|” 4:4) 1 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.20.4|AUTODETECT|” 20:4) 1 1 -1 9 0 0 .) 1 4 2 8 0 0 76 Bauer, p. 234.) 77 Consult Barrett, First Corinthians, p. 356.) 78 Chrysostom Homily 40.1 on 1 Corinthians; Tertullian Against Marcion 5.10, and Resurrection of the Flesh 48.) 79 Martin, The Spirit and the Congregation, p. 119. Jerome Murphy-O Connor, however, suggests the phrase those baptized for the dead to be a Corinthian taunt directed at Paul s apostolic suffering (vv. 31 32). See his Baptized for the Dead (1 Cor., XV, 29) A Corinthian Slogan? RB 88 (1981): 532 43.) 1 1 2 8 0 “tw://bible.?id=46.15.29|AUTODETECT|” 80 Robertson and Plummer, First Corinthians, pp. 359 60; Maria Raeder, Vikariatstaufe in I Kor. 15:29? ZNW 46 (1956): 258 60; Jeremias, Flesh and Blood, pp. 155 56; J. K. Howard, Baptism for the Dead: A Study of ) 7 1 -1 9 0 “tw://bible.?id=46.15.29|AUTODETECT|” 1 Corinthians 15:29) 1 1 -1 9 0 0 , EvQ 37 (1965): 137 41.) 1 4 2 8 0 0 81 Consult the literature provided by Ethelbert Stauffer, New Testament Theology (London: SCM, 1955), p. 299 n. 544.) 82 Calvin, I Corinthians, p. 330.) 83 Jean H�ring writes, We should like to think that the Apostle dictated pisteuousin = what do they believe who are baptized for the dead , a verb which might easily have been corrupted to poisousin . See The First Epistle of Saint Paul to the Corinthians, trans. A. W. Heathcote and P. J. Allcock (London: Epworth, 1962), p. 171.) 84 Jeremias, Flesh and Blood, pp. 155 56.) 1 1 2 8 0 “tw://bible.?id=47.7.4|AUTODETECT|” 85 See ) 7 1 -1 9 0 “tw://bible.?id=47.7.4|AUTODETECT|” II Cor. 7:4) 1 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.7.14|AUTODETECT|”
22. 1 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.8.24|AUTODETECT|” 8:24) 1 1 -1 9 0 “tw://bible.?id=47.9.3-47.9.4|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.9.3-47.9.4|AUTODETECT|” 9:3 4) 1 1 -1 9 0 0 .) 1 1 2 8 0 0 86 Abraham J. Malherbe, The Beasts at Ephesus, JBL 87 (1968): 71 80.) 1 1 2 8 0 “tw://bible.?id=45.5.1|AUTODETECT|” 87 Ignatius ) 7 1 -1 9 0 “tw://bible.?id=45.5.1|AUTODETECT|” Romans 5.1) 1 1 -1 9 0 0 (LCL).) 1 1 2 8 0 “tw://bible.?id=48.6.7|AUTODETECT|” 88 ) 7 1 -1 9 0 “tw://bible.?id=48.6.7|AUTODETECT|” Gal. 6:7) 1 1 -1 9 0 “tw://bible.?id=59.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=59.1.16|AUTODETECT|” James 1:16) 1 1 -1 9 0 “tw://bible.?id=46.3.18|AUTODETECT|” ; and see ) 7 1 -1 9 0 “tw://bible.?id=46.3.18|AUTODETECT|” I Cor. 3:18) 1 1 -1 9 0 0 .) 1 3 2 8 0 0 89 Refer to Conzelmann, 1 Corinthians, p. 278 n. 139.) 90 Bauer, p. 243.) 91 Consult Otto Bauernfeind, TDNT, vol. 4, p. 941; Philip J. Budd, NIDNTT, vol. 1, p. 515.) 1 1 2 8 0 “tw://bible.?id=46.15.34|AUTODETECT|” 92 Refer to Homer A. Kent, A Fresh Look at ) 7 1 -1 9 0 “tw://bible.?id=46.15.34|AUTODETECT|” 1 Corinthians 15:34) 1 1 -1 9 0 0 : An Appeal for Evangelism or a Call to Purity, GThJ 4 (1983): 3 14; for an emphasis on evangelism see Robert G. Gromacki, Called to Be Saints: An Exposition of I Corinthians (Grand Rapids: Baker, 1977), p. 192.) 1 2 2 8 0 0 93 Blass and Debrunner, Greek Grammar, #442.14.) 94 Robertson, Grammar, p. 470.) 1 1 2 8 0 “tw://bible.?id=46.15.31|AUTODETECT|” 95 Consult D. S. Deer, Whose Pride/Rejoicing/Glory(ing) in ) 7 1 -1 9 0 “tw://bible.?id=46.15.31|AUTODETECT|” I Corinthians 15.31) 1 1 -1 9 0 0 ? BibTr 38 (1987): 126 28; Metzger, Textual Commentary, p. 568.) 1 15 2 8 0 0 96 C. F. D. Moule, An Idiom-Book of New Testament Greek, 2d ed. (Cambridge: Cambridge University Press, 1960), p. 7.) 97 Consult Gaffin, Centrality of the Resurrection, p. 78.) 98 Robertson and Plummer, First Corinthians, p. 366; Ronald J. Sider, The Pauline Conception of the Resurrection Body in I Corinthians XV. 35 54, NTS 21 (1975): 428 39.) 99 SB, vol. 3, p. 474; II Bar. 50.1 51.10, in The Old Testament Pseudepigrapha, Charlesworth, ed., vol. 1, pp. 637 38.) KJV King James Version) 100 Two versions have the passive voice: NJB, it is given new life ; and Cassirer, [seed] has no life given to it. ) 101 Martin, The Spirit and the Congregation, pp. 133 34 (italics are his).) 102 Eduard Schweizer, TDNT, vol. 7, pp. 1035 41.) 103 Robertson, Grammar, pp. 748 49.) 104 One translation makes verse 44b part of verse 45 (NAB).) 105 Compare Calvin, I Corinthians, p. 337.) 106 Consult Robertson and Plummer, First Corinthians, p. 380.) 107 From the numerous studies on this subject, I refer to John A. Schep, The Nature of the Resurrection Body (Grand Rapids: Eerdmans, 1964), pp. 220 27; Richard A. Muller, ISBE, vol. 4, pp. 145 50; Harris, Raised Immortal, pp. 118 19, 133; Harris, From Grave to Glory, pp. 191 98; Gaffin, Centrality of the Resurrection, pp. 68 70; Vos, Pauline Eschatology, pp. 183 85.) 108 Bauer, p. 894.) 109 Vos, Pauline Eschatology, pp. 166 67.) 1 1 2 8 0 “tw://bible.?id=46.15.45|AUTODETECT|” 110 Refer to James D. G. Dunn, ) 7 1 -1 9 0 “tw://bible.?id=46.15.45|AUTODETECT|” I Corinthians 15:45) 1 1 -1 9 0 0 last Adam, life-giving spirit, in Christ and Spirit in the New Testament, ed. Barnabas Lindars and Stephen S. Smalley (Cambridge: Cambridge University Press, 1973), p. 130.) 1 1 2 8 0 “tw://bible.?id=47.4.14|AUTODETECT|” 111 Refer to ) 7 1 -1 9 0 “tw://bible.?id=47.4.14|AUTODETECT|” II Cor. 4:14) 1 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=51.1.18|AUTODETECT|” Col. 1:18) 1 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.1.5|AUTODETECT|” Rev. 1:5) 1 1 -1 9 0 0 .) 1 17 2 8 0 0 112 Compare Vorster, Resurrection Faith, p. 303.) 113 See NEB, REB, Cassirer.) 114 Ridderbos, Paul, p. 543.) 115 Philo Opif. Mundi 134; Leg. alleg. 1.31.) 116 Consult Fee, First Corinthians, p. 791.) 117 Bauer, p. 883.) KJV King James Version) NKJV New King James Version) 118 Ridderbos, Paul, p. 545.) 119 Translators and commentators prefer the future tense to the aorist subjunctive. Among the exceptions are G. G. Findlay, St. Paul s First Epistle to the Corinthians, in vol. 3 of The Expositor s Greek Testament, ed.

W. Robertson Nicoll, 5 vols. (1910; reprint ed., Grand Rapids: Eerdmans, 1961), p. 939, and Fee, First Corinthians, p. 795.) 120 Moule, Idiom-Book, pp. 70, 204.) 121 Bauer, pp. 562, 821.) GNB Good News Bible) NEB New English Bible) REB Revised English Bible) Cassirer A New Testament Translation, E. Cassirer) 122 Compare Hans Seebass, NIDNTT, vol. 1, p. 675; Eduard Schweizer, TDNT, vol. 7, p. 129. Consult also Sider, Resurrection Body, pp. 428 39.) 1 1 2 8 0 “tw://bible.?id=40.16.17|AUTODETECT|” 123 See the Greek text of Sir. 14:18; 17:31; ) 7 1 -1 9 0 “tw://bible.?id=40.16.17|AUTODETECT|” Matt. 16:17) 1 1 -1 9 0 “tw://bible.?id=46.15.50|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=46.15.50|AUTODETECT|” I Cor. 15:50) 1 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.16|AUTODETECT|” Gal. 1:16) 1 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=49.6.12|AUTODETECT|” Eph. 6:12) 1 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=58.2.14|AUTODETECT|” Heb. 2:14) 1 1 -1 9 0 0 . Refer to Jeremias, Flesh and Blood, pp. 151 59. And see the objections raised by Ridderbos, Paul, p. 546.) 1 1 2 8 0 “tw://bible.?id=46.15.50-46.15.53|AUTODETECT|” 124 Refer to John Gillman, Transformation in ) 7 1 -1 9 0 “tw://bible.?id=46.15.50-46.15.53|AUTODETECT|” 1 Corinthians 15, 50 53) 1 1 -1 9 0 “tw://bible.?id=46.15.35-46.15.58|AUTODETECT|” , EphThL 58 (1982): 309 33; K�shi Usami, How are the dead raised? 7 1 -1 9 0 “tw://bible.?id=46.15.35-46.15.58|AUTODETECT|” 1 Cor. 15, 35 58) 1 1 -1 9 0 0 ), Bib 57 (1976): 489 90; G�nther Harder, TDNT, vol. 9, pp. 103 5.) 1 1 2 8 0 “tw://bible.?id=47.5.17|AUTODETECT|” 125 For the other Pauline epistles see the Greek of ) 7 1 -1 9 0 “tw://bible.?id=47.5.17|AUTODETECT|” II Cor. 5:17) 1 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.6.2|AUTODETECT|” 6:2) 1 1 -1 9 0 “tw://bible.?id=47.6.9|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=47.6.9|AUTODETECT|” 9) 1 1 -1 9 0 “tw://bible.?id=47.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.7.11|AUTODETECT|” 7:11) 1 1 -1 9 0 “tw://bible.?id=47.12.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=47.12.14|AUTODETECT|” 12:14) 1 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=48.1.20|AUTODETECT|” Gal. 1:20) 1 1 -1 9 0 0 .) 1 2 2 8 0 0 126 Compare the usage of mystery in 2:7; 4:1; 13:2; 14:2.) 127 G. M. M. Pelser, Resurrection and eschatology in Paul s letters, Neotest 20 (1986): 37 46; Donald Guthrie, Transformation and the Parousia, VoxEv 14 (1984): 39 51.) 1 1 2 8 0 “tw://bible.?id=2.19.16|AUTODETECT|” 128 See, e.g., ) 7 1 -1 9 0 “tw://bible.?id=2.19.16|AUTODETECT|” Exod. 19:16) 1 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.4.1|AUTODETECT|” Rev. 4:1) 1 1 -1 9 0 “tw://bible.?id=66.8.2-66.9.14|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=66.8.2-66.9.14|AUTODETECT|” 8:2 9:14) 1 1 -1 9 0 0 ; II Esd. 6:23, and rabbinic references in SB, vol. 3, p. 481; Gerhard Friedrich, TDNT, vol. 7, p. 84.) 1 1 2 8 0 “tw://bible.?id=46.15.50-46.15.57|AUTODETECT|” 129 Consult A. C. Perriman, Paul and the Parousia: ) 7 1 -1 9 0 “tw://bible.?id=46.15.50-46.15.57|AUTODETECT|” 1 Corinthians 15.50 57) 1 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.5|AUTODETECT|” 2 Corinthians 5.1 5) 1 1 -1 9 0 “tw://bible.?id=46.15.50-46.15.57|AUTODETECT|” , NTS 35 (1989): 512 21; John Gillman, A Thematic Comparison: ) 7 1 -1 9 0 “tw://bible.?id=46.15.50-46.15.57|AUTODETECT|” 1 Corinthians 15:50 57) 1 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.5|AUTODETECT|” and ) 7 1 -1 9 0 “tw://bible.?id=47.5.1-47.5.5|AUTODETECT|” 2 Corinthians 5:1 5) 1 1 -1 9 0 0 , JBL 107 (1988): 439 54.) 1 9 2 8 0 0 130 Compare R. C. H. Lenski, The Interpretation of St. Paul s First and Second Epistle to the Corinthians (1935; Columbus: Wartburg, 1946), p. 737.) 131 Bauer, p. 857.) 132 Consult Gillman, Transformation, pp. 331 32.) 133 Robertson, Grammar, p. 405.) 134 G. Zuntz, The Text of the Epistles: A Disquisition upon the Corpus Paulinum (London: Oxford University Press, 1953), pp. 37 39.) 135 The translations of Aquila and Theodotion.

SB, vol. 3, p. 481; Rodolphe Morissette, Un midrash sur la Mort (1 Cor., XV, 54c � 57), RB 79 (1972): 169. Without vowel pointing, the Hebrew word nc% can mean either forever or be victorious. ) 136 Both the KJV and Phillips have grave ; the NKJV has Hades. Metzger comments, The reading Hades is & an assimilation to the Septuagint. See Textual Commentary, p. 570.) 137 ) Some scholars are of the opinion that this verse is a gloss that has been added to the manuscript. They affirm that the apostle could have added the gloss at a later date, but contend that because of its brevity, the verse is out of place in this paragraph. See, e.g., Friedrich Wilhelm Horn, 1 Korinther 15, 56 ein exegetischer Stachel, ZNW 82 (1991): 88 105.) 1 1 2 8 0 “tw://bible.?id=45.6.23|AUTODETECT|” But there is no proof that Paul could not have written it in this context as a summary of his own theology. He wrote this verse two years before he composed his letter to the Romans, a letter in which he fully explained the relation sin has to the law, and sin and the law to death 7 1 -1 9 0 “tw://bible.?id=45.6.23|AUTODETECT|” Rom. 6:23) 1 1 -1 9 0 “tw://bible.?id=45.7.9-45.7.11|AUTODETECT|” ; ) 7 1 -1 9 0 “tw://bible.?id=45.7.9-45.7.11|AUTODETECT|” 7:9 11) 1 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” , ) 7 1 -1 9 0 “tw://bible.?id=45.7.13|AUTODETECT|” 13) 1 1 -1 9 0 0 ).) 1 6 2 8 0 0 138 J. A. D. Weima, The Function of the Law in Relation to Sin: An Evaluation of the View of H. R�is�nen, NovT 32 (1990): 219 35; Stephen Westerholm, Israel s Law and the Church s Faith: Paul and His Recent Interpreters (Grand Rapids: Eerdmans, 1988), p. 99; Frank Thielman, The Coherence of Paul s View of the Law: The Evidence of First Corinthians, NTS 38 (1992): 235 53.) 139 Calvin, I Corinthians, p. 346.) 140 Herbert Fendrich, EDNT, vol. 2, p. 307.) ) ) )