(Chap. 15)
The Local Assembly Is Responsible to Uphold Sound Doctrine
The Apostle turns to emphasize the importance of the local assembly maintaining sound doctrine. The assembly as the house of God is to be the “pillar and ground [base] of the truth” (1 Tim. 3:15). As a “pillar,” it is to bear witness to all the truth of God by upholding it; as a “base,” it is to support the truth by practical godliness in the lives of the saints. Sad to say, the Corinthians were astray in this. Some of them had let go of the fundamental doctrine of resurrection and many others were wanting in practical godliness.
To let go of this great cornerstone of the Christian faith was a serious thing for it cut at the very foundation upon which they stood. “If the foundations be destroyed, what can the righteous do?” (Psa. 11:3). Perhaps it came through the influence of the Sadducees who deny resurrection (Matt. 22:23; Acts 23:8). Whatever the source may have been, it was definitely worse than what “Hymenaeus and Philetus” were propounding (2 Tim. 2:17-18). These two erroneous teachers didn’t deny resurrection, but they had the timing of events concerning the resurrection in a wrong order. They were teaching that the resurrection was past already. The Corinthians, however, were holding something far worse—they were denying resurrection altogether! The Apostle wisely left this most serious of all errors to the end of his epistle to correct. The chapter begins with the death of Christ and ends with His coming.
The Gospel Is Founded on the Resurrection of Christ
Vss. 1-2—He goes back to “declare” the first principles of the gospel to them. He assured them that those who had truly “received” the gospel were “saved.” But he adds, “ ... if ye keep in memory what I preached unto you, unless ye have believed in vain.” This was for the conscience of those who were mere professors among them who had let go of the truth of the resurrection. “Keep in memory” should be translated “hold fast.” Holding fast the truth of the gospel proves the reality of a person’s faith. A real believer will hold fast to the fundamentals of the gospel, but the mere professor may not. To give up something as fundamental as the resurrection, calls in question whether such a person is really saved. What Paul was saying is that he who tampers with the fundamentals of the gospel cuts away the very ground beneath his feet upon which he professes to stand! He was saying, “Are you sure you really want to deny the resurrection because such a thing only proves that you were never saved in the first place?”
A Christian may become defective in some points of the truth and give up something he once held, but he will not give up the cornerstones of the faith. Only an apostate would do that. Note: the Apostle is not saying that if someone doesn’t “hold fast” the truth of the gospel, they would lose their salvation, but that if someone doesn’t “hold fast” the fundamentals of the gospel, it’s because he was never saved in the first place. Therefore, if resurrection were just a myth, then the Corinthians’ belief was “in vain” because everything that they had professedly received in Christianity hinged on it. It was not that they were deficient in faith, but that they were wrong in what they believed. To believe something “in vain” is to believe something that is not true.
The Fact of Resurrection
The Apostle undertakes to prove the reality of resurrection by pointing to four things:
1) Resurrection Attested by Scripture
Vss. 3-4—He starts with the most authoritative of all proofs—the Holy Scriptures. He was, of course, referring to the Old Testament Scriptures, for the New Testament had not been written yet. He says, “Christ died for our sins according to the Scriptures.” And then, “He rose again the third day according to the Scriptures.” He does not take time to quote the various passages, for they, being filled with all knowledge (chap. 1:5), were cognizant of them.
Nevertheless, the Old Testament abounds with passages that tell us that the Messiah would die and rise again. He would be a suffering Messiah before being a reigning Messiah. There are over 25 Old Testament prophecies fulfilled in Christ’s death and resurrection (Psa. 16:10-11; 18:4-5; 22:15, 21b; 31:1-5; 102:24; Isa. 53:9-11, etc.). Only an infidel would deny the Scriptures. “The words of the LORD are pure words: as silver tried in a furnace of earth, purified seven times” (Psa. 12:6). “Heaven and earth shall pass away, but My words shall not pass away” (Matt. 24:35). “Forever, O LORD, Thy word is settled in heaven” (Psa. 119:89).
Four Fundamental Facts of the Gospel
“Christ died for our sins”– to put our sins away (1 John 3:5).
“He was buried”– to put us away (Rom. 6:5-6; Gal. 2:20).
“He rose again”– to bring us into a new position before God (Rom. 4:25-5:2).
“He was seen”– to be an object for our faith (John 20:20).
Twelve Reasons Why God Raised the Lord Jesus From the Dead
To fulfil the Scriptures (1 Cor. 15:3-4).
To prove that the Lord Jesus is the Son of God (Rom. 1:4).
To set a seal of approval on the Lord’s finished work on the cross (1 Peter 1:21).
That the Lord would be set forth as an object of faith for salvation (Rom. 10:9).
For our justification (Rom. 4:25).
That the Lord might be the Head of the new creation race (Col. 1:18).
That the Lord might carry out His present high priestly intercession (Rom. 8:34; Heb. 7:25).
That we might bring forth fruit to God in our lives (Rom. 7:4).
That the Lord might be the first-fruits of them that sleep (1 Cor. 15:20).
To strengthen the faith of His disciples to witness for Him (Acts 2:32-36).
To demonstrate the power of God to bring in the kingdom according to the Old Testament promises (Eph. 1:19-20).
To give assurance to all men of coming judgment (Acts 17:31).
2) Resurrection Attested by Eye-Witnesses
Vss. 5-28—The Apostle proceeds to give a number of faithful eye-witnesses who saw the Lord after He rose from the dead, thus confirming resurrection. These appearances all happened in a period of “forty days” following the Lord’s resurrection (Acts 1:3). They have been called Christophanies. Notice he does not mention the Lord’s appearances to the women (Matt. 28:9-10; John 20:11-18). It is not that they could not be trusted, but that it is not the sisters’ place to stand as public witnesses in the Christian testimony.
Six Witnesses
Vs. 5a—“Cephas.” This was in regard to Peter’s private restoration to the Lord.
Vs. 5b—“the twelve.” This is an administrative term rather than the actual number of apostles. The Lord actually appeared to only ten of the apostles on this occasion (Luke 24:36-48; John 20:19-23). Judas had hung himself, and Thomas was not present on this occasion. And Matthias was not chosen until after all the resurrection appearances of the Lord were completed. The ten others filled the administrative office of apostleship at that time, which “the twelve” signifies.
Vs. 6—“five hundred brethren.” These apparently were Galilean believers.
Vs. 7a—“James.”
Vs. 7b—“All the apostles.”
Vs. 8—“He was seen of me (Paul).”
The Practical Effects of the Doctrine of the Resurrection
Vss. 8-10—In case anyone thinks that the truth of the resurrection is merely a formal creed of Christianity, and that it has no practical bearing on Christian life, Paul digresses to show that such a notion is false. The doctrine of the resurrection of Christ has great practical power in transforming lives. It changed Paul’s life dramatically.
Vs. 8—It converted him. His calling was such that he was “born out of due time” (Acts 9:1-9). This is a reference to him being born pre-maturely before a remnant of the nation of Israel will believe on Him in a coming day. He “pre-trusted” in Christ (Eph. 1:12).
Vs. 9—It produced humility in him. His estimation of himself was that he was “not meet to be called an apostle.”
Vs. 10a—It gave him a profound sense of appreciation for the grace of God. He said, “By the grace of God I am what I am.”
Vs. 10b—It produced a burning desire to serve the Lord with all his energy. He said, “I laboured more abundantly than they all.”
Vs. 11—It gave power to the message of the gospel that he preached, so that souls are brought to believe. The Corinthians’ conversion was an example. He says, “ ... and so ye believed.”
The Solemn Consequences of Denying the Resurrection
Vss. 12-19—Paul then turns to state the solemn consequences of denying the resurrection. The ramifications are devastating. (Note the seven “ifs” in these verses.) If there is no resurrection:
The Scriptures are not true (vs. 12).
Christ Himself is not risen, and therefore, we do not have a Saviour (vs. 13).
The apostles’ preaching and the Corinthians’ faith were in vain—they had believed a fable (vs. 14).
The apostles were false witnesses that could not be trusted (vss. 15-16).
The Corinthians were still in their sins before God, and therefore, heading for a lost eternity (vs. 17).
The sleeping saints have perished (vs. 18).
Christians would be most miserable, not having a hope in this world (vs. 19).
The Far-Reaching Results of Resurrection
Vss. 20-28—He then opens a parenthesis wherein he traces the far-reaching results of resurrection (J. N. Darby Trans.). He shows that God will not only overcome death through resurrection, but He will also overcome the cause of death, which is sin.
Not only has Christ been raised from the dead, but also all men will be raised from the dead—both the saved and the lost. He uses two terms to indicate this; he speaks of resurrection “from among the dead” (vs. 20) and “the resurrection of the dead” (vs. 21).
Resurrection from among the dead is also called “the first resurrection” (Rev. 20:5) and “the resurrection of the just” (Luke 14:14) and involves righteous persons only. There are at least ten accounts in Scripture of persons being raised from the dead, but none of them were of the order of the first resurrection (1 Kings 17:21-22; 2 Kings 4:34-36; 2 Kings 13:20-21; Matt. 9:24-25; 27:52-53; Luke 7:11-15; John 11:38-44; Acts 9:36-41; 14:19-20; 20:9-12). Those who will rise from among the dead at the first resurrection will rise in a glorified condition (Phil 3:21). Each of these ten mentioned accounts of persons who were raised from the dead, died again, and await resurrection.
The first resurrection has three phases: Christ has been raised first as “the firstfruits” (vs. 23; Acts 26:23). The second phase occurs at His coming (the Rapture) when He will raise the righteous who have died down through the long range of time—“they that are Christ’s at His coming” (vs. 23; 1 Thess. 4:15-18). The third phase will involve those who will die a martyr’s death during the Tribulation period. They will be raised at the end of the Great Tribulation (Rev. 6:9-11; 14:13).
The resurrection “of” the dead is a term that speaks of resurrection in a general way, which includes the lost. He says, “By Christ shall all be made alive” (vs. 22). The lost will be raised at the end of time (after the Millennium) and will be judged then (Rev. 20:11-15).
When “the end” of time is reached (vs. 24), which is after the Millennium has run its course, the Lord will deliver up the kingdom to God in a state of perfection. Neither Adam, Moses, Solomon, Israel, nor the Church have maintained the testimony committed to them. Every vessel of testimony through the range of time has broken down and failed. There will be only One faithful Administrator of what has been put into His hand—Christ. Having received the kingdom from God (Luke 19:12), He will perfectly maintain God’s glory in it for 1000 years (Isa. 32:1). Then, after time has run its course, He will deliver it back to God, not only in the condition that it was received, but with an enhanced glory! When He receives the kingdom, not all enemies will be put down, but having it committed into His hand, He will put them all under His feet. “All rule and all authority and power” in heaven and on earth will be dealt with in righteousness by Christ. “Death” itself will be the last enemy to be removed (vs. 26). The Lord will not hand back the kingdom until He has brought it into a state of perfection. This will be the fruit of reconciliation in its fullest sense (Col. 1:20). Could we imagine that He would hand over to God an imperfect state of things? In the end, He will create a new heavens and earth wherein everything in the creation will be free from the effects of sin (2 Peter 3:12-13; Rev. 21:1-8).
In that Day of God, the kingdom will be handed over to the Father so that the Son will be free to devote Himself fully to His bride (Rev. 21:2). Being a Man forever will mean that He will be “subject unto Him” (God) forever (vs. 28).
3) Resurrection Attested in the Convictions of Godly Christians
Vss. 29-34—The Apostle resumes his argument for the fact of resurrection by asking a few questions. They revolve around the convictions of godly, sincere Christians.
In speaking about being “baptized for [in place of] the dead” Paul was not teaching that if a person died in his sins, he could be helped by someone being baptized in his behalf. If Scripture teaches that a person cannot save himself by being baptized (1 Peter 3:21), then he surely can’t save someone else through that act. The “dead” referred to here is not lost persons, but Christians who have finished their life of service in testimony for the Lord and have gone on to be with Him. Those who were being baptized “in place of” the dead were new believers who were getting saved and stepping into the ranks of the Christian testimony in place of those who had died. Baptism is the formal way in which someone takes their place in the Christian ranks.
In those days, there was a high likelihood that if one received Christ as his Saviour, and was baptized unto Christ, that he could die as a martyr. Paul mentions this risk on his life, saying, “I die daily.” He was referring to his encounter with wild men at Ephesus, whom he calls “beasts” (Acts 19:23-41; 1 Cor. 16:8-9). He was speaking of his exposure to physical death on a daily basis, and not some experimental application death in his soul, as some have mistakenly thought. There is no exhortation to Christians to die; they are dead positionally (Rom. 6:2, 8).
What Paul was saying is that there is a very real possibility of being killed by stepping into the place of Christian testimony. His question was, “Why would anyone want to step into that place and probably die, if there was no hope after death? Why would anyone want to put his life in ‘jeopardy [endanger ourselves]’ if there was nothing beyond this life to live for? Why then would believers be willing to endure persecution and make sacrifices?”
The Apostle’s point is that the convictions of Christians in being willing to stand for Christ bear a convincing witness to the fact that there is such a thing as resurrection. Those dear believers were so convinced of it that they were willing to put their lives on the line. Denying resurrection only destroys the incentives to live for and to serve the Lord. If there was nothing beyond death, then a person might as well just say, “Let us eat and drink; for tomorrow we die” (vs. 32). The compelling motive for upright Christian living and service is that there is everything to live for after death. Why bother to live a holy life? Why bother to serve the Lord, if it were not so?
Paul traces their misunderstanding on this fundamental point of the Christian faith to bad associations. He says, “Evil communications corrupt good manners” (vs. 33). The Corinthians had had contact with evil teachers, and this had affected them in a negative way. The Apostle warns that the consequences of imbibing such erroneous doctrine on resurrection had also led to bad morals. (Some translations render “manners,” as “morals.”) It’s a fact; bad doctrine leads to bad practise. It corrupts good morals. He exhorts them, therefore, to “awake” to practical righteousness “and sin not.” Such evil communications were sin, and it was corrupting them. They needed to separate from such teachers who were corrupting them. He deals at length with this in his second epistle.
4) Resurrection Attested in the Creation
Vss. 35-41—The Apostle turns to give another evidence of resurrection—the creation itself. He deals with the rationalistic objections of those who denied the resurrection by pointing to nature (vs. 35). Rationalists try to exploit the fact that believers cannot actually explain resurrection. But he says that it is a foolish position to take (“thou fool”) because neither can they explain many things in God’s creation.
Paul speaks of three similitudes in creation that show that God is well able to make resurrection bodies:
1) “Grain”—God’s creatorial method of germinating seeds reflects resurrection (vss. 36-37). The seed that is planted in the ground dies, but out of it springs the life of a new plant (John 12:24). God makes a new body out of it (vs. 38).
2) “Flesh”—God’s creatorial method in the lower creation reflects His power to change bodies into new forms. Many creatures begin in a particular form, but over time God gives them a different body. Take the butterfly for instance; the caterpillar goes into its cocoon and abides in a dormant state for a time and then emerges in an entirely different form (vs. 39).
3) “Celestial” and “terrestrial bodies”—We see God’s handiwork in the inanimate creation. The “terrestrial” bodies are the mountains and hills, etc., that pervade the landscape. Many of these were once in a different shape, but through volcanic activity their form has been changed entirely. The “celestial” bodies are the “sun” and the “moon” and the “stars.” These too, have had different forms, but through what astronomers call “star birth,” they develop into new and different forms (vss. 40-41). (“Celestial bodies” are not angels, as some have thought. Angels do not have bodies; they are “spirits” – Hebrews 1:7).
The Manner of Resurrection
Vss. 42-50—Paul then speaks of the reality of the resurrection of the human body, saying, “So also is the resurrection of the dead” (vs. 42). If God can do it in various ways in the creation, He can also do it with the human body.
He proceeds to tell us of the manner in which it will happen. He shows that, in resurrection, the saints do not receive a “new” body, as some say, but a miraculous “change” occurs to the very same body that they lived in (Phil. 3:21). To emphasize this, he says, “It—the very same body that died—is raised ... ” (It is mentioned four times in vss. 42-44). This is important, because to say that the saints receive new bodies really denies the resurrection of the bodies that they once lived in. If they get entirely new bodies, then their old bodies don’t really rise from the dead after all! To guard against this, Scripture is careful never to say that the resurrection bodies of the saints are “new” in that sense. When speaking of resurrection it always says, “changed” (1 Cor. 15:51-52; Phil. 3:21; Job 14:14). This defines what will happen at the moment of resurrection more accurately: That old body will be raised, changed, and glorified, all “in a moment, in the twinkling of an eye, at the last trump” (vs. 52).
He gives four descriptions of death and burial, and then four corresponding descriptions of resurrection and the glorified state of the human body:
“Corruption”—“incorruption” (vs. 42). This has to do with condition.
“Dishonour”—“glory” (vs. 43). This has to do with appearance.
“Weakness”—“power” (vs. 43). This has to do with capacity.
“Natural”—“spiritual” (vs. 44). This has to do with character.
We must not confuse what is natural and what is sinful. The “first man” (vs. 45) is never said to be sinful, while the “old man” is nothing but sin (Rom. 6:6; Eph. 4:22). When Christ came into this world, He became the “second Man,” but it wasn’t until He rose from the dead that He became the “last Adam.” As the “second Man,” He exhibited a new order of humanity in moral perfection in His life here. In resurrection, as the “Last Adam,” nothing will supersede Him and His new creation race under Him. There will not be another head and another race of men later. This new creation race of men is the last race of men that God will make. It is a perfect race that cannot be touched with sin, nor can be improved upon, and thus, there will be no need for any further race to supersede it.
Some contrasts are given to help us understand the vast difference between the two races of men under Adam and Christ:
Adam was “made.”
Christ was not made (the word is in italics and should not be in the text).
Adam was soulish (natural).
Christ is “a quickening spirit” (spiritual).
Adam was a creature.
Christ is the Creator.
As “a quickening spirit,” the Lord as the Last Adam breathed on the disciples, and thus symbolically linked them with Him under His Headship in this new creation race of men (John 20:22). Now, for all who believe on the Lord Jesus Christ, they are made part of that race and are new creatures in Christ by virtue of the new birth and the indwelling of the Holy Spirit (2 Cor. 5:17). There will be full conformity of every member of this race to the Head—Christ—though it is not seen yet. They have the new life that belongs to that new order of creation now, but they will shortly “bear the image of the heavenly” (vs. 49) in the sense that they will all be physically glorified like Christ at His coming (1 John 3:2). The new order of humanity brought in by Christ in resurrection is:
Vs. 47 – heavenly in origin.
Vs. 48 – heavenly in character.
Vs. 49 – heavenly in destiny.
When glorified, the saints will not have their ailments and old age, etc. They will be in “the dew” of their “youth” like Christ, who will be in “the dew” of His “youth” (Compare Psalm 110:3 with Philippians 3:21). Their fallen sin-natures will be eradicated forever, and they will sin no more (Heb. 11:40; 12:23—“made perfect”).
The frail bodies of humiliation that we have now “cannot inherit the kingdom of God” in their present condition (vs. 50); they will require a change. This leads the Apostle to tell us how and when we shall obtain these spiritual and incorruptible bodies.
The Moment of Resurrection
Vss. 51-58—He proceeds to tell us of the “mystery” of the resurrection and glorification of the saints. He says, “We shall not all sleep,” meaning that not all of the saints will die, and therefore, need resurrection. But he assures us that “we shall all be changed” into that glorified state.
He identifies two classes of the saints who are presently in two different states: those who have died and those who are alive on earth. One is the “corruptible,” and the other is the “mortal.” The “corruptible” refers to the bodies of the saints who have died. Their bodies are decaying in the grave, but “in a moment, in the twinkling of an eye” the “corruptible” will put on “incorruption.” The “mortal” refers to the bodies of the saints who are still alive. At that same moment, the “mortal” will put on “immortality.” This shows that only those whose bodies are in the state of corruption (the dead in Christ) experience resurrection. The living saints do not need resurrection, but they do need to be “changed” into their glorified state.
Contrary to what many think, this passage does not speak of the Rapture. It’s true that the glorification of the saints and the Rapture happen at the same time—“in a moment, in the twinkling of an eye”—but the actual the calling away of the saints to heaven is not mentioned here. The word “rapture” means to pluck up or snatch away. This is what will happen to the saints at that time, but this passage does not go so far as to speak of it, focusing rather on the change to their bodies. The mention of “the last trump” synchronizes this passage with 1 Thessalonians 4:15-17 which speaks of the catching away of the saints to heaven—thus, we know that it happens at that moment. It is the “last” event on earth in relation to God’s present dealings with men in the day of grace.
Verses 55-56 tell us that in the very scene where death has reigned (this world) there will be a triumphant victory, and the exclamation will be made, “O death, where is thy sting? O grave [Hades], where is thy victory?” It is a two-fold “victory.” “Death” which has claimed the body, and “Hades” which has held the disembodied spirits of the saints, will succumb to Christ’s victory.
Three Phases in the Defeat of Death
The full and final removal of death in the creation occurs in three phases:
Firstly, for the believer, death is “annulled” now through Christ’s resurrection (2 Tim. 1:10 – J. N. Darby Trans.). That is, the dread factor of death has been taken away. Since Christ has gone down into “the dust of death” and annulled it (Psa. 22:15), there is left but its “shadow” for the child of God to pass through (Psa. 23:4). Prior to the death and resurrection of Christ, Satan has wielded “the power of death” over the consciences of men making them afraid of what lies beyond. He has used “the king of terrors,” which is the fear of death, to his advantage, holding men in bondage and fear (Job 18:14). But Christ has gone into death and has robbed the devil of his power to terrify the believer with death. On the other side of death, the Lord now stands with “the keys of Hades and of death” in His hand, and He is saying, “I am He that liveth, and was dead; and, behold, I am alive for evermore, Amen; and have the keys of hell [Hades] and of death” (Rev. 1:18). He has conquered death having loosed its “pangs” (Acts 2:24 – W. Kelly’s Translation). Pangs are fears in connection with what lies beyond death. Since Christ has loosed the pangs of death, the enlightened believer who faces it need not fear.
Secondly, at the Lord’s coming, He will effect a great “victory” over death and Hades. The bodies of the living saints will be “changed” into a glorified state, wherein they will no longer be affected by death (Phil. 3:21). The saints who will have passed away will be raised and glorified, and also “changed” into a glorified state. Thus, they too will no longer be subject to death.
Thirdly, after the Millennium the Lord will destroy death completely, casting “death and Hades” into “the lake of fire” (Rev. 20:14; 1 Cor. 15:26).
Hence, there has been an annulling of death now, but there will be a great victory over death at the Lord’s coming (as far as the saints are concerned); and then after the Millennium, there will be the destruction of death altogether.
These facts concerning Christ’s victory over death lead the Apostle to speak of two practical effects that should result in every right-minded Christian. The first is thanksgiving (vs. 57), and the second is energy in serving the Lord (vs. 58).
What a tremendous power the resurrection has in our lives practically, and what a wonderful hope it gives. Christ is alive through resurrection and He will raise us up to live with Him (1 Thess. 5:10). What greater incentive, what greater motive could we have for living and serving Him?