Our Scripture Portion.

1 Corinthians 15:1‑44
 
(1 Corinthians 15:1-441Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; 2By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain. 3For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; 4And that he was buried, and that he rose again the third day according to the scriptures: 5And that he was seen of Cephas, then of the twelve: 6After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. 7After that, he was seen of James; then of all the apostles. 8And last of all he was seen of me also, as of one born out of due time. 9For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I labored more abundantly than they all: yet not I, but the grace of God which was with me. 11Therefore whether it were I or they, so we preach, and so ye believed. 12Now if Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 13But if there be no resurrection of the dead, then is Christ not risen: 14And if Christ be not risen, then is our preaching vain, and your faith is also vain. 15Yea, and we are found false witnesses of God; because we have testified of God that he raised up Christ: whom he raised not up, if so be that the dead rise not. 16For if the dead rise not, then is not Christ raised: 17And if Christ be not raised, your faith is vain; ye are yet in your sins. 18Then they also which are fallen asleep in Christ are perished. 19If in this life only we have hope in Christ, we are of all men most miserable. 20But now is Christ risen from the dead, and become the firstfruits of them that slept. 21For since by man came death, by man came also the resurrection of the dead. 22For as in Adam all die, even so in Christ shall all be made alive. 23But every man in his own order: Christ the firstfruits; afterward they that are Christ's at his coming. 24Then cometh the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. 25For he must reign, till he hath put all enemies under his feet. 26The last enemy that shall be destroyed is death. 27For he hath put all things under his feet. But when he saith all things are put under him, it is manifest that he is excepted, which did put all things under him. 28And when all things shall be subdued unto him, then shall the Son also himself be subject unto him that put all things under him, that God may be all in all. 29Else what shall they do which are baptized for the dead, if the dead rise not at all? why are they then baptized for the dead? 30And why stand we in jeopardy every hour? 31I protest by your rejoicing which I have in Christ Jesus our Lord, I die daily. 32If after the manner of men I have fought with beasts at Ephesus, what advantageth it me, if the dead rise not? let us eat and drink; for to morrow we die. 33Be not deceived: evil communications corrupt good manners. 34Awake to righteousness, and sin not; for some have not the knowledge of God: I speak this to your shame. 35But some man will say, How are the dead raised up? and with what body do they come? 36Thou fool, that which thou sowest is not quickened, except it die: 37And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 38But God giveth it a body as it hath pleased him, and to every seed his own body. 39All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 40There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 42So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 43It is sown in dishonor; it is raised in glory: it is sown in weakness; it is raised in power: 44It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. (1 Corinthians 15:1‑44)).
To be of any profit this article must be read in connection with a Bible, opened at the above passage.
THE opening words of chapter 15 appear at first sight rather extraordinary. Why, we may ask, should the Apostle declare the Gospel to people who had already received it?
There was, we believe a little wholesome irony in his words, as also there had been in verse 37 and 38 of the previous chapter. As we have noticed several times, previously the Corinthians had inflated ideas of themselves, their gifts and accomplishments, so the Spirit of God confronted them with realities. The intellectualism they affected was leading them to deny, or at least question, the resurrection from the dead—a fundamental truth of the Gospel. Paul had to begin declaring the Gospel to them all over again.
The Gospel saves us if we “keep in memory” or “hold fast “its message. If we do not hold fast the Word, it does not save. Some people do not like the “If,” but it is there nevertheless. It is easy to say, “I believe,” and as result be numbered amongst the believers. Yet time tests us. The real believer always holds fast; the unreal does not. With that proviso we can say to all who take the place of Christians, “The Gospel has saved you, and in it you stand.” Consequently he who tampers with, and disturbs, the truth of the Gospel is cutting away the ground from beneath his own feet.
Now the Gospel brings us tidings of facts. First, the fact of Christ’s death for our sins, as the Scriptures had foretold—Isaiah 53:55But he was wounded for our transgressions, he was bruised for our iniquities: the chastisement of our peace was upon him; and with his stripes we are healed. (Isaiah 53:5) and 8, for instance. Second the two facts of His burial and resurrection, which are grouped together, as according to the Scriptures—Isaiah 53:99And he made his grave with the wicked, and with the rich in his death; because he had done no violence, neither was any deceit in his mouth. (Isaiah 53:9) and 10, for instance.
There was no question as to the first and second of these facts: they were publicly known. The third was not publicly known, but it was the prominent theme of apostolic preaching as recorded in the Acts. It was the third that was being called in question here, and hence Paul reminds them of the overwhelming witness of its truth that existed. He cites six different occasions on which He was seen in resurrection, ending with his own case when He was not only risen, but also in glory. Paul’s list is by no means exhaustive, for he does not cite any of the occasions on which He appeared to the believing women.
However, he himself came at the end of a long line of witnesses, and this reminded him of the fact that when the other apostles were having a sight of their risen Lord, he was an opponent and a persecutor, at least, in heart. The thought of this humbled him, and made him feel unworthy to be numbered amongst the apostles. At the same time it filled his heart with a sense of the grace of God—grace which not only had called him, but also led him into a life of labor for his Lord more abundant than all the rest.
Still as regards their testimony there was no difference. Whether the twelve or himself, they had all equally preached the Gospel of the risen Christ. The Corinthians had heard no other Gospel from their lips than this. Upon the risen Christ they had believed.
Now the whole truth as to resurrection hinges upon the resurrection of Christ, as verse 12 indicates. How can resurrection be denied, if Christ be risen?
However the Apostle proceeds to argue the hole matter out in orderly fashion. First he contemplates the assumption that after all there is no resurrection, and shows what, the logical results would be. This occupies verse 13 to 19. Quite obviously if there be no resurrection then Christ is not risen. And if Christ be not risen, what then? Then a whole sequence, of results must necessarily, ensue. Paul’s preaching then was vain, fore he must be convicted of preaching not a fact but a myth. Their faith was equally vain, for they had believed a myth. This explains the remark at the end of verse 2. The “believing in vain” there spoken of, does not refer to faith of an inferior or defective kind but to faith, be it ever so vigorous, which rests in an unworthy or false object.
Then further, it would, mean that the apostles were not true men but false witnesses, and that the Corinthians themselves, in spite of their faith in that witness, were Yet in their sins. It would mean that those believers—some of them Corinthians—who had already died, had not entered into bliss but perished. Indeed it would narrow down any benefit or hope to be derived from Christ to things within the confines of this life. What a tragedy! Every bright hope of an eternity of glory extinguished in the night of death from which there is no awaking. All that Christ can give us is whittled down to a kindly example, which, if followed, would somewhat improve our short lives in this world.
There is no exaggeration in the statement that if that is all, “we are of all men most miserable.” Of course we are! Every Christian, worth the name, has deliberately turned his back on the sinful pleasures of the world. So he is, in the position of denying himself what he might have, the pleasure that comes from gratifying his lusts, in view of a future, which after all does not exist. In that case we are indeed like the dog in the fable who dropped the piece of meat in clutching at its shadow. The out-and-out worldling at least has the pleasures of sin, whereas we should draw a blank in both worlds.
In verse 20 the Apostle turns from this negative line of reasoning to a positive argument. He starts now from the glorious fact that after all Christ is risen from the dead, and risen, as the First fruits of the sleeping saints. The saints are the after-fruits of the same order as Himself. This important truth is expounded fully in the, later part of the chapter; it is implied here in the use of the word, “first fruits.” No one would present you with a potato as the first fruits of the wheat harvest, or even a plum as the first fruits of the apple crop. They would be incongruent. But there is nothing incongruent here. Though Christ is God yet He became Man, and as the risen Man He is the first fruits of them that have died in faith. His resurrection must involve the resurrection of all that are His.
This point is of such importance that the flow of the argument it interrupted for a moment, and it is enlarged upon in verse 21 to 23. Death was introduced by man, and so now resurrection also is by Man. Adam brought death in, and all who are in him, that is, of his race, are under the death sentence. Christ has brought in resurrection, and all who are in Him, of His race, are to be “made alive,” or “quickened.” This quickening is special to those who are Christ’s. Though the unjust will be raised their resurrection will not involve quickening. The saints are going to enter into what is properly “life.” How complete and glorious has been God’s!
But in resurrection an order is to be observed: “each in his own rank.” (N. Tr.) as verse 23 puts it. Christ rose from amongst the dead first, and is preeminent. Afterward, at His coming, all who are His are also to rise from amongst the dead, leaving the unsaved dead in their graves. And, “then cometh the end,” when the unsaved dead will be raised, though this is not explicitly stated here, but implied in verse 26. If Revelation 20:1111And I saw a great white throne, and him that sat on it, from whose face the earth and the heaven fled away; and there was found no place for them. (Revelation 20:11)—21:4, be read, it will be seen that death is destroyed when the wicked dead have been raised.
When that point is reached the whole work of redemption and new creation will have reached finality, and the Son will diver up the kingdom to the Father. In becoming Man the Son took the subject place, and that place He retains to all eternity: a clear proof that He has taken up Manhood, forever. Subjection, be it remembered, does not necessarily imply inferiority. The Son was no whit inferior to the Father when, here on earth, nor will He be in eternity. In the eternal state God is to be everything, and in everything; but of course the Spirit is God, and the Son is God, equally with the Father. The Son however retains His place in Manhood, the Head and the Sustainer of the new creation universe, which exists as the fruit of His work; this guarantees that it shall never, be encroached upon by evil, but remain in its original splendor forever.
Before passing oh, just notice this contrast: that whereas the denial of, resurrection worked out to its logical result leaves us in our sins and, in hopeless misery, the fact, of resurrection, accomplished in Christ, lands us into the eternal state of glory.
Verses 20-28, are somewhat parenthetical in nature, and hence verse 29 picks up the thread from verse 19 and reads on quit naturally, though its meaning is perhaps rather-obscure. We believe that “for” in this verse indicates “in the place of.” A large percentage of the dead amongst the early Christians had fallen as martyrs, and so Paul views the newer converts as stepping by baptism into the place of the fallen, to become themselves targets for the adversary. Very courageous; but of course foolish and futile if there is no resurrection of the dead.
This interpretation of verse 29 is confirmed by. verse 30. Why should the Apostle and his associates expose themselves to the adversary, if there were no resurrection? And in asking this he was not indulging in a mere figure of speech. It was a hard fact, and a daily fact with him. Not long before he had gone through the terrific riot in the Ephesian theater, as recorded in Acts 19, when men fought against him like wild beasts, and every day his life was in danger. What an absurd man he was to live a life like this! Apart from the fact of resurrection one had better adopt the motto of the godless world, “Let us eat and drink; for tomorrow we die.” In this way once-more do-we reach the logical result of discarding the truth of resurrection. Not only are we left the most miserable of all men, but we are left with nothing better than the gratification of our animal appetites.
Having reached this point the Apostle appeals very pointedly to the Corinthians. They were being deceived, and all evil teachings have a reaction in the sphere of morals. If we think wrong we cannot act right. This throws light on the immorality amongst them, denounced in chapter 5 and 6. Questioning the resurrection of the body they had the more easily fallen into in ss involving the abuse of the body. They needed to awake to what was right and gain the knowledge of God.
But the Corinthians, though having so little knowledge of God and righteousness, were an intellectual, reasoning people; so two questions that were sure to spring to their lips, are anticipated in verse 35. The first raises the question, How? the second, the question, What? The answers to these questions occupy practically the rest of the chapter. The second question—being more definite perhaps—is answered first.
Intellectualism proves itself again and again to be a great snare for believers. Having begun with faith some are inclined to continue on the basis of mere intellect, unaware that the things of God (as chapter 2 has told us) are so deep as to entirely submerge the greatest human intellect. Nothing baffles human thought more than resurrection, as may be discovered if one listens for a little to the pronouncements of “Modernists.” We cannot fail to know what the Modernists think of God, for they are sufficiently. vociferous. Here we see what God thinks of the Modernists. He dismisses them with one word— “Fool!” That one word is as much inspired of God as is John 3:1616For God so loved the world, that he gave his only begotten Son, that whosoever believeth in him should not perish, but have everlasting life. (John 3:16).
Still Paul was writing to saints, even though they had got tainted with that peculiar folly which is so fully developed in the Modernists of today. So having plainly indicated to them their foolishness, he proceeds to answer the question.
Nature itself furnishes us with a striking analogy on the point, an analogy used previously by our Lord Himself. When He said, “Except a corn of wheat fall into the ground and die, it abideth alone: but if it die, it bringeth forth much fruit,” He indicated His own death and resurrection.
Here the same analogy is used but with a different application. A seed is sown in the earth, yet, though its identity is preserved, it comes up with a vastly different body. The acorn is buried, but the oak springs up. Every seed has what we may call its own special resurrection body in which it comes forth. The bearing of this on the point before us is plain. The dead body of that, saint is laid in the grave: in the resurrection it will come up vastly different, yet with its identity preserved.
Again nature teaches us that this presents no difficulty to God, for He is of infinite resource. Look at the variety seen in creation. These are different orders of flesh —men, beasts, fishes, birds: and within those orders there are again vast differences of body. Again, there are bodies of a heavenly order—as to which at present we know so little—and bodies of am earthly order, which we know well. It, is very probably true that no two stars are in all respects the same.
This conducts us to the marvelous declaration of verses 42-44. The body that is sown in the grave is characterized by corruption, dishonor, weakness, soulishness, —if we may be allowed to coin that word, for the word, “natural,” is more literally, “soulish,” something fitted for the animal soul rather than the spirit. It is raised in incorruption, glory, power, and a spiritual body rather than a soulish one: The identity is preserved, as witnessed by the words, four times repeated, “It is sown... it is raised.” Nevertheless the condition in which it is found is of a different order entirely. This answers the question, “With what body do they come?”
How this is to be accomplished, we have yet to learn, but we will close for the moment by, noticing how definitely verse 39 negatives the fundamental assumption of evolution, which assures us that all flesh is the same flesh, having sprung from a common ancestor. The truth is that “all flesh is not the same flesh,” just as it is also true, according to Genesis 1, that everything in creation which reproduces itself does so “after its kind.” Put those two brief sentences together, and you have the truth about creation in a nutshell. Follow the speculations and vagaries of evolutionary philosophers, and you have the lie.
F. B. Hole.
Christ dos not bring us into a position where it is impossible to sin—but where it is possible not to sin. Sin in the case of a true believer should be only analogous to a railway accident, and never according to time-table.