Why Pay the Pastor?

1 Corinthians 9:1-14

There is an old joke that the church prays "Lord, you keep the Pastor humble, we will keep him poor." Recently I have seen the issue raised in social media. I would like to remind people what Paul said about paying the Pastor. Read 1 Corinthians 9:1-14, he gives six reasons to pay the Pastor.

1. Because of His Position and Service (9:1-4)
2. Because it is the natural order (9:5)
3. It's God's Law (9:8-10)
4. It is Just (9:11-12)
5. It is common religious practice (9:13)
6. The Lord directed it so (9:14).

1 Cor 15 and the Rapture

THE MYSTERY OF THE RAPTURE

1 Corinthians 15:51-58

A New Testament mystery is a revealed secret. We have seen that we live in the dispensation of the Mystery. Another mystery that was revealed to the Apostle Paul is the mystery of the rapture. In 1 Thessalonians 4:13-18, Paul gives us the revelation of the rapture. However, in 1 Corinthians 15:51-58, he reveals the mystery of the rapture. In this passage we see:

THE FACT OF THE MYSTERY

Paul opens this section in 1 Corinthians 15:51 with the word, “Behold, I show you a mystery.” The word behold introduces not only a new section upon the general subject a resurrection, but also a new fact. The Old Testament saints knew of and longed for the coming resurrection. Two of their own were taken without seeing death; Enoch and Elijah (Hebrews 11:5, 2 Kings 2:11). They knew that when the Messiah came to set up their kingdom that He would resurrect them (Job 19:25-27). Now Paul is about to reveal a fact they did not know. It was a mystery and an important one. This is brought out by the original word order which reads “Behold, a mystery to you I tell.” The emphasis is on the word mystery.

THE NATURE OF THIS MYSTERY

1 Corinthians 15:51 tells us that the mystery that Paul is revealing is twofold:

• First, that death is not inevitable. He plainly declares: “We shall not all sleep.” The word “sleep” in the context means death. We shall not all see death says Paul. That grim reaper will not cut down all, for when Christ comes there will be believers that are alive. They will not experience death.
• Second, Paul reveals that those who are alive will be changed. The Greek word here is very interesting, for it is the word allasso meaning to make other than it is, to transform. The heart of this mystery is that not only are the resurrected ones going to have new bodies, but so are those who are alive at His coming. We, who are alive and caught up (raptured) will be transformed.

THE TIME OF THIS TRANSFORMATION

This transformation will be instantaneous. It will occur “in a moment, in the twinkling of an eye” (1 Cor. 15:52). The Greek word for moment is atomos, a compound word which is made up of two words meaning it cannot be cut and lateral means an indivisible moment. The Greek word for twinkling is rhipe indicating a rapid movement such as the rush of the wind. Our transformation will be in an instant, a fraction of a second we will be changed.

It will occur at the last trumpet of this dispensation. This is the signal for which the church is listening. In 1 Thessalonians 4:16, we read at the rapture we will hear the trump of God. When that signal comes we will be “caught up” to meet the Lord in the air, which will be the time of our transformation.

The debate is when is this last trump spoken of here? Many identify it as the seventh trumpet of Revelation 11:15. This sounds good, however, there are serious problems with this.

• First, the seventh trumpet is not the last trumpet in Scripture. This is clear from Matthew 24:31 which refers to the time of Revelation 19. The seventh trumpet is last only in the sense of the six which preceded it, but is not the absolutely last trumpet.
• Second, there is no indication that the seventh trumpet signals a resurrection of any type in Revelation 11. In fact, many events follow this seventh trumpet.

No, the trumpet of 1 Corinthians is not the seventh trumpet of Revelation, but is the last trumpet of this dispensation of grace. It will come even before the first of the seven trumpets of Revelation is blown. It will come to signal our catching up to be with the Lord before the Day of the Lord occurs. In this connection, note that the Greek word used is salpinx and is a military allusion. The great expositor, Harry Ironside explains the allusion this way:

When a Roman camp was about to be broken up, whether in the middle of the night or in the day, a trumpet was sounded. The first blast meant, “Strike tents and prepare to depart.” The second meant, “Fall into line,” and when what was called “the last trump” sounded it meant, “March away.”[1]

THE TYPES OF CHANGE

“Both those who are resurrected and those who are alive will go through the same type of change. We will be made incorruptible and immortal. The word incorruption is apohthartos, meaning not liable to corruption or decay, and many translated it imperishable. The word is used of God Himself in Romans 1:23, as well as the Word of God (1 Peter 1:23), and our inheritance (1 Peter 1:4). For the resurrected they will be raised from corruption to incorruption, for us who are alive our bodies will be changed into incorruptible bodies.

The word immortal is athanasia which is only found twice in the Greek New Testament (here and 1 Timothy 6:16). It refers to God, who alone has immortality in and of Himself (1 Timothy 6:16). It also refers to those who will take part in the rapture and will become immortal. It is then that death will be “swallowed up by life” (2 Corinthians 5:4).

These two types of changes are absolutely necessary. This is emphasized by the word “must” (1 Corinthians 15:53). It is then our humble estate will be in “conformity with the body of His glory” (Philippians 3:21). We will instantaneously be incorruptible and immortal.

THE RESULTS OF THIS DOCTRINE

In 1 Corinthians 15:54-58 gives us the results of our transformation. They can be divided into two sections:

• We see the future results. This is seen in the words “when…then” (15:54). When the fulfillment of the mystery of the rapture happens, then we will have a transformed body which will result in a victorious body. We will be victorious over death (15-54-55) and sin (15:56). The source of this victory is Jesus Christ (15:57).
• It has present results (15:58). The word “therefore” reaches back to this mystery. Because of knowing the mystery it produces certain results in the present. The doctrine of the rapture is not just for the head, but also the heart. This doctrine determines duty. The word “be” is in the imperative, and denotes duty in light of this mystery. It leads to certain results in the here and now. This duty is brought out by the words: “steadfast, unmovable, and always abounding” (15:58). The first is faithfulness which is described by the two adjectives—steadfast and unmovable. The word steadfast is hedraios, meaning set, fixed, settled, firm, never to be uprooted or unsettled. It implies a fixed purpose of the heart. Second, the word “unmovable” is ametakinetos, denoting resistance against forces which move us away from our allegiance (cf. Hebrews 13:9). Faithfulness involves both being firmly in place and resistance to forces that try to move us away from the truth. In addition, the truth of the rapture produces activity, which is brought out by the words “always abounding.” The Greek word is perisseuo, which in this context means to abound in performance. It is a present active participle indicating continuous action.  We can abound in his work because His grace abounds in us (2 Corinthians 9:8; Ephesians 1:7-8). We are to be open channels of His abounding grace. Lastly, we have assurance. We are to know that our “toil is not in vain in the Lord.” This knowledge gives us assurance. The knowledge of the Rapture gives us an assuring hope. The present results speak of our sanctification.

My friend, does the knowledge of this mystery have a sanctifying influence in your life? Do you abound in the work of the Lord, knowing that at any moment the trumpet could sound and you could find yourself in the presence of the Lord Jesus Christ? May the knowledge of this blessed hope produce in us such a desire.

---

[1]  Harry Ironside, FIRST EPISTLE TO THE CORINTHIANS, [Loizeaux Brothers, Neptune, NJ 1971], 529.  

INCARNATION

INCARNATION

One of the books that influenced me the most is J.I. Packer’s KNOWING GOD. I would like to share with you a few words from his work. As it is Christmas, we are not to simply celebrate a birth of a baby, but the incarnation of God.

“The baby born at Bethlehem was God made man.

The Word had become flesh: a real human baby. He had not ceased to be God; He was no less God ten than before; be He had begun to be man…

The mystery of the incarnation is unfathomable. We cannot explain it; we can only formulate it…

The New Testament does not encourage us to puzzle our heads over the physical and psychological problems that it raises, but to worship God for the love that was shown in it….

The key text in the New Testament for interpreting the incarnation is not, therefore, the bare statement in John 1:14, ‘the Word became flesh, and dwelt among us’, but rather the more comprehensive statement of 2 Corinthians 8:9, ‘ye know that grace of our Lord Jesus Christ, that, though he was rich, yet for your sakes he became poor, that ye through his poverty might become rich.’ Here is stated, not only the fact of incarnation only, but also its meaning; the taking of manhood by the Son is set before us in a which shows us how we should set it before ourselves and ever view it—not simply as a marvel of nature, but rather as a wonder of grace.”

MERRY CHRISTMAS TO ALL!

Source: J.I. Packer, KNOWING GOD, [IVP, Downers Grove IL, 1973], 50-51.

COMMUNION

1 CORINTHIANS 11:23-34

Reading about the Communion, I just jotted down the following factors:

First, it was given to Paul by revelation (v. 23)

Second, it is anchored in history and passion of our Lord (v. 23)

Third, it is a commemoration and proclamation of the Lord’s death (v. 24, 26).

Fourth, it is a reminder of Christ’s coming (v. 26).

Some spiritual truths or applications:

It symbolizes that we feed on Christ.

It symbolizes that we are partakers of Christ.

It points to our unity in Christ.

OLDER COMMENTARIES ON 1 CORINTHIANS

While most articles center upon modern commentaries, many have a tendency to overlook the older commentaries. Here are commentaries that are at least 20 years old, but still in print.

The student or Pastor should not overlook these commentaries on 1 Corinthians.

Charles Hodge, 1 CORINTHIANS. Recently reprinted by Crossway Classics. This is good solid commentary first published in 1857. It is a strong doctrinal treatment of considerable merit. Calvinistic in view. It is a spiritual treasure that has stood the test of time.

Frederic Louis Gode, COMMENTARY ON THE FIRST EPISTLE OF ST. PAUL TO THE CORINTHIANS, Zondervan. Has been one of the outsanding treatments since it was published in 1886. Strong verse by verse treatment.

RESURRECTION / Part 7

THOSE LIVING WILL HAVE TRANSLATED BODIES—15:50-53

A Vital Principle—15:50

After dealing with those who have died, Paul now turns his attention to those who are alive at the time of the resurrection. He begins with a vital principle—the natural cannot inherit the eternal. “Now I say this brethren, that flesh and blood cannot inherit the kingdom of God; not does the perishable inherit the imperishable” (1 Cor. 15:50). Flesh and blood” refers to our mortal, natural bodies; our present humanity. There can be little question that “flesh and blood = the perishable” in this context. It must be changed, because the perishable cannot inherit the imperishable. As Garland notes: “’Flesh and blood’ represents what is corruptible, and what is corruptible cannot stake a claim on what is incorruptible.” [David Garland, BECNT: 1 CORINTHIANS, 740].  This principle states the reason why God must change us from the natural state to the inculpable state.

The Mystery of the Translated Body Revealed—15:51-53.

Paul now reveals the mystery of what will happen to those who are alive at the time of the resurrection and rapture of the church. Four facts are revealed:

• Not all Christians will experience death (cf. 1 Thess. 4:15). Death is not inevitable for the believer.
• All believers will be changed. The Greek word is allosso meaning to “make other than it is, to transform.”
• The change will be swift and complete. It will be in a moment of time.
• This change is a necessity. The word “must” speaks of a divine necessity. The natural must become spiritual. Harry Bultema’s comments on verse 53 are worth repeating:

“The corruptible stands for the saints sleeping in the graves, while the mortal stands for the living who have death in themselves. There is an equal necessity for both to be radically changed. We see time and again that the men of God melted away and dropped to the earth as dead men when a visitor from Heaven met them. The strong and holy men of God like Ezekiel, Daniel and John on Patmos, melted away before the heavenly majesty and glory. The mortal cannot stand the weight of Heaven’s glory [Notes on 1 and 2 Corinthians, 153].

Like the dead, the living will exchange the imperfect natural body for the perfect eternal spiritual body of the resurrected.

BOTH WILL HAVE VICTORIOUS BODIES—1 COR. 15:54-57.

The words “when…then” of verse 54 refer to the time of the resurrection and translation. The word “then” is emphatic and points back to the moment “when” the event happens. At that time we will have victorious bodies. The ultimate triumph will be ours. This victory involves:

Fulfillment of Prophecy—15:54 cf. Isa. 25:8.

The promise of resurrection will be a reality. It is not simply that death is destroyed; for the child of God, death’s destruction is reversed. Our bodies are raised and restored as a spiritual body. We will have victory over death as our Lord did when He came out of the tomb.

Victory over Death—15:55 cf. Hosea 13:14.

Death has a temporary victory; it wins the battle, but not the war. It has an appointment that will be kept by most of us (Heb. 9:27). The resurrection will overcome death. Death is only temporary. We will win the battle, and death has lost the war. We will experience victory over death.

Victory over sin and the Law—15:56-57.

Death is the sting of sin; the law is the power of sin. The law brought condemnation, not life (2 Cor. 3:7). No one could be justified by it; it only brought the knowledge of sin (Rom. 3:20). Victory over sin and the law comes only “through the Lord Jesus Christ.”

CONCLUDING EXHORTATION—1 Cor. 15:58.

The word “therefore” gives the conclusion to belief in the resurrection. Paul ends the chapter with a practical directive. The words “be ye”; it is the verb ginomai and means “become ye.” It is an exhortation. Doctrinal truth always leads to practical outcome, the exhortation to action which is described by three words:

• First, FAITHFUL, as indicated by the words “steadfast” and “unmovable.” To be steadfast means to be firmly planted, implying a fixed position of faith. It is to be unmovable, not tossed around or turned aside from our faith. The truth of the resurrection should lead us to be faithful to our Lord.
      
• Second, ACTIVE,--“always abounding in the work of the Lord.” We are not to be idle in our faith. We are called to be diligent in the work of the Lord. Vine tells us about the phrase the work of the Lord:
  
  It is to be distinguished from work for the Lord. The Lord’s work is that which He gives us to do. Much may be done for Him which we imagine to be service rendered to Him, but which is not conformed to His will and, therefore, is not His work in reality. The motive may be sincere and the activity constant, but we need to be sure that what is done is according to the Scriptures of truth, for only that can be work given by Him to be wrought” [FIRST CORINTHIANS, 227].
• Third, KNOWLEDGE, knowing their labor is not in vain. Labor that is of the Lord, done in His will, by His Word working through us, will not be in vain. The word vain is the Greek word kenos, meaning empty in quality, as well as in results. Only service that is done “in the Lord” will have true quality and fruitfulness. It will be rewarded in the resurrection

RESURRECTION / 6

THE NATURE OF THE RESURRECTION

1 CORINTHIANS 15:35-58

In dealing with the great subjection of the resurrection, Paul has shown its validity (1 Cor. 15:1-11) and its importance (15:12-34). Now Paul turns to the nature of the believers resurrection body. He begins by anticipating questions from the opponents: “But someone will say, How are the dead raised? And with what kind of body do they come?” (15:35). They rejected the idea of a physical bodily resurrection. They may have been turning the doctrine into ridicule. Their questions concerned “how” could it be? And “what kind” of body would it be? Paul calls them “foolish” but endeavors to answer the questions. The Apostle Paul answers the two objections by explaining what will happen to those who have died and their relationship to those who have not passed through death at the time of the event (15:50-53), reminding the readers that both will have victorious bodies (15:54-58).

THE DEAD WILL RECEIVE A RESURRECTION BODY (15:35-44).

Analogies from Nature (15:35-44).

Paul begins his answer with three analogies from nature and creation. He used these to show the reality and characteristics of the resurrected body.

• The Analogy of the Seed (15:36-38).

I live in farm country, and every farmer knows the truth that a seed produces life and bears fruit. Paul uses this analogy as a strong rebuke to those who do not believe in the resurrection. The word “thou” in verse 36 is emphatic, hence it could be rendered “you yourself.” It denotes that their own experience is sufficient, teaching them the reality of resurrection. Their own act of sowing seed gives the answer to how. Nature itself provides the answer about the resurrection.  First, death takes place; however, death itself does not trigger resurrection. The seed does not sprout just because it appears dead. Certain conditions (it must be planted, watered, tilled, etc), must take place before the seed sprouts into a new life form. Second, there is a relationship between the seed and the plant, although they are not identical; but each is recognizable. What went into the ground is not what comes out of the ground. Wheat is sown as seed and comes out a stalk of wheat. What comes out is related to what went in, but what comes out is the result of what went in. The same will be true of the resurrected body.

• The Analogy of Different Kinds of Flesh (15:39).

This analogy involves the various kinds of flesh found in forms of life. Man’s flesh is different from that of the animals; the flesh of animals also differs from one another. This analogy is to the difference in the flesh of the resurrected body. Lenski notes of this analogy: “In creation God was not restricted to one kind of flesh; how can he then be restricted in the resurrection? The human body which we bury shall rise again; but although it remains the very same body, it will appear wonderfully different in the resurrection” (1 and 2 CORINTHIANS, 708).

• The Analogy of Different Kinds of Flesh (15:40-41).

This analogy takes us to differences in the glory of the universe. The emphasis is one of the aspects of glory. The earth has a different glory from that of the heavenly bodies. Likewise in resurrection, the resurrected will have a different glory than that of the earthly or natural body. Vine comments about the differences in glory: “The point in all this is not that there will be differing degrees of glory in the bodies of the saints in the resurrection; but that God, Who has arranged all things in nature in the differing degrees of glory, has the power to bring about the state bodies of believers. Differences in degrees of glory in their glorified bodies is not in view” (1 CORINTHIANS, 219).

The Contrast Between the Natural and Resurrected Bodies (15:45-49).

From these three analogies we see that the resurrection is related to the natural body: that it will be consistent with the principles of creation, but different from the natural body. Now Paul goes no to explain the differences by contrasting the natural body with the resurrected body. Note the correlation between these contrasts and the analogy of the seed above. “It is sown…it is raised” are found four times in these verses. Like a seed, the natural bodies of saints are sown in the ground, but at the appointed time they are raised with a resurrected body.

The contrasts are between:

• Corruption and Incorruption (15:42).

The natural body is sown in corruption. The Greek word translated corruption is phtheiro, signifying the destruction by corruption. Creation is enslaved to this condition (Romans 8:21). This corruption is evident in burial. The body begins to break down, decay and return to dust. However, it will be raised in incorruption, never to break down or decay again. It will be imperishable.

• Dishonor and Glory (15:43).

The term dishonor has nothing to do with how we treat the body in burial; rather, as Hodge says, dishonor means “despoiled of the short-lived attractiveness which it had with living” (1 CORINTHIANS, 347). The contrast of the word dishonor is by the word “glory,” not honor. The resurrected body will manifest great glory (Romans 8:18-23). It will be fashioned like His glorious body (Phil. 3:21).

• Weakness and Power (15:43).

The body lives in weakness, climaxing in the weakest of all conditions, death. It ends totally without strength, but is raised in power. The Greek word is dynamei, denoting inherent capability and ability to perform. It is distinguished from exousia, which has to do with the right to exercise power. “The resurrection body will have an eternal self-sufficiency within it decreed by God” (Robert Gromacki, CALLED TO BE SAINTS, 194)

• Natural and Spiritual (15:44).

The Greek word translated natural is psuchikos, meaning belonging to the psuche, soul. Vine says it could be translated “soul-governed” (1 CORINTHIANS, 219). The body is governed by the soul and its laws. This soul-governed body will be raised a “spiritual” body. A spiritual body is governed and controlled by the spirit. The distinction is important. The Greeks believed that there was a difference between a corruptible body and an incorruptible soul. Paul in this contrast shows the real difference was between the natural and the spiritual, not the body and the soul. Paul makes clear that the spiritual body is real, as real as the soul-governed body. The soul-governed body dies, it is raised a spiritual body.

• The First and the Last Adam (15:45-49).

Paul contrasted the two headships. The “first” Adam represents the natural body; the “last” Adam [Christ] represents the resurrection body. Adam became a living soul by the breath of God into lifeless dust (Gen. 2:7). He came from the earth. By the original creation He received a “natural body.” In contrast, Christ, the last Adam, by resurrection “became a life-giving spirit.” Christ received a spiritual resurrected body. We will also.

Paul concludes this contrast with the principle of reproduction; like produces like (15:48-49). The descendants of the first Adam have natural, earthly bodies. The descendants of the last Adam will have glorified resurrected bodies. Believers will ultimately be like the last Adam [Christ] (1 John 3:2). Christ’s resurrection guarantees that all believers will bear “the image of the heavenly” (Phil. 3:30-31). Identification does not mean we will become twins of Christ, it means we will have heavenly characteristics like Christ. Our body will be spiritual, however we will not look like Christ, we will have our personal identities.  Christ kept his personal identity after His resurrection. His spiritual body had the identity of his earthly body—it had the distinct personality of Christ, even the physical marks (wounds in his hands) of the body. His was completely recognizable, as we will be.

Our resurrected bodies will be spiritual, incorruptible, of glory and power. They will be like His glorious body.

RESURRECTION / Part 5

1 CORINTHIANS 15:29-34

Now Paul draws on the truth of the resurrection to show that there are practical effects from this truth. The resurrection motivates. A careful study of these verses shows how certain Corinthian’s are motivated by the resurrection.

• It motivated extreme positions (15:29)
  
  This verse has caused confusion to Bible students, and still does. One commentator reports that up to 200 explanations have been given on this verse. Most have tied it in some way to the practice of water baptism in some symbolic sense. The natural reading of the text points to an actual practice, although the exact identification of this practice is still uncertain. Some have taken the word dead as symbolic as well. However the word dead is used at lease 13 times in this chapter, and always refers to physical death. There was no known practice of vicarious baptism in the church until the second century and it is associated chiefly with heretical sects. Lowery points out that vicarious practices were known in the mystery religions of the time. He points out that across the Saronic Gulf, in Eleusis, mystery religions held to baptisms for hope in the life hereafter. He concludes that: “given the Corinthian propensity for distortion in matters of church practice (cf. 11:2-14:40), it was likely that some in Corinth (possibly influence by the Eleusinian mystery religion) were propounding a false view of baptism which Paul took up and used as an argument against those who denied the resurrection.” (BIBLE KNOWLEDGE COMMENTARY, 544).  

While no explanation is completely satisfactory, this view does satisfy the natural wording of the text. Take careful note of the word “those” in the text. It implies a different group than those he is writing to. It also shows that Paul separates himself from the practice. Paul in no way associates his readers or himself with this group. Paul’s aim is simply to indicate that they could not practice such a false doctrine if there were no resurrection. He is indicating this is a distortion of the truth.  If there were no resurrection why would they practice such a thing? This extreme view is fostered upon a truism. Truth misapplied becomes false doctrine and can lead to extreme positions.

• It motivated Christian service (15:30-32).

It was because of the resurrection that Paul served. Note the emphasis on the words “we” and “I” in these verses. They are in sharp contrast to the “they” of verse 29.

In these verses Paul is pointing to himself to show the conviction that the hope of resurrection provides. It motivates him to serve in spite of dangerous circumstances. The resurrection motivates endurance, in spite of hardships, dangers, and even death itself.  If the resurrection is true, why would we fear? The resurrection is the assurance of life beyond death.

• It motivates us to Holiness (15:33-34).

On the basis of the resurrection, Paul exhorts the believers to live life to the fullest in righteousness.  This exhortation is twofold:

1.      “Be not deceived.” Denial of the resurrection brings deception. It deceives us to think only of the now. The word for deceived is planasthe, meaning to wander astray. When we get our eyes off the hope of the resurrection, we can be deceived and led astray so easily. Connected with this exhortation is the maxim: “Bad company corrupts good morals” (15:33). This is an acceptable maxim and true—bad company will lead stray. It has a deceptive effect. Inherent in this exhortation is the idea of separation from evil influences.

2.      “Awake to righteousness, and sin not” (15:34). The word “awake” is aorist tense meaning to wake up now. It must be done. Second, “sin not” is present tense, meaning do not continue to sin. The two go together; they coexist. The result of not doing both is useless. The result is the lack of effective witness.

The denial of the resurrection produces sinfulness and prevents righteousness. The truth of the resurrection leads to holiness and negates sin. The truth of the resurrection is practical and important in effective everyday living.

RESURRECTION /Part 4

1 CORINTHIANS 15:20-28

Paul has just communicated the emptiness that results if the resurrection is fiction. However, that is not the case. Paul now affirms the reality of the resurrection. “But now Christ has been raised from the dead…” The “But now” forms a conjunction of contrast. It marks a transition between the darkness of hopelessness if the resurrection is fiction, to the brightness and reality of our hope and triumph. It changes the preposterous idea of no resurrection to the triumphant vindication of the resurrection. Paul declares:

CHRIST AS THE GUARANTEE OF RESURRECTION (15:20-22).

Christ is risen! This guarantees the resurrection of the dead. This is evidenced by two things:

1. The words, “first fruits” (aparche), which is singular in the Greek text—first fruit. The word’s background is from the Old Testament (Lev. 23). The first fruit was the first sheaf of harvest that was offered in thanksgiving to the Lord. It occurred before the main harvest. Josephus tells us that until this ceremony had been performed, no harvest work could take place (Ant., iii, 10,5). It marked the assurance that the rest of the harvest would occur. Christ is the “first fruit” of the resurrection—the guarantee of the resurrection.
2. The assurance of the resurrection is also seen in the work of the two Adams (15:21-22). By the first Adam death entered the word because of his sin (Rom. 5:12). He is the agent of physical death. The last Adam—Christ—is the agent of physical resurrection. The emphasis is on man in verse 21. It has been noted that “Paul does no more than to fix this exact parallel: man the death medium—man also the resurrection medium (Lenski, 1 Corinthians, 663).

Christ as the resurrection medium is the guarantee that “in Christ all shall be made alive” (1 Cor. 15:22). Robert Gromacki makes a keen observation when he writes:

“This prediction allows for two possible interpretations. The prepositional phrase (in Christ) may restrict this promise to believers only. However, Paul may be pointing out the fact that one effect of Christ’s death and resurrection which extends to all men, is that all will be delivered from physical death through the reception of a new resurrection body. But the destiny of that resurrection body [Heaven or the Lake of Fire] is determined by one’s conscious rejection or acceptance of God’s revealed truth, including the gospel message (Rom. 1:28-3:31). It is predicted elsewhere that all will be raised from the dead (Dan. 12:2; John 5:29; Acts 17:31)” (Called to be Saints, 188).

THE STAGES OF RESURRECTION (15:23-28).

After declaring Christ’s resurrection is the guarantee our resurrection, Paul now declares that those raised will not all be raised at the same time. The resurrection has an order, and each will be “in his own order” (15:23). The word translated order is tagmati, a military term, used of the ranking or separation of soldiers in detachments for marching or battle. It refers to the general time sequences of the resurrection. This is reinforced by the time words of after and then. “The Greek words aparche, epeita, eita, is this kind of sequence, certainly are equivalent to counting ‘one…two…three’ ” notes Buswell (SYSTEMATIC THEOLOGY, 3:337). Lowery points out that every detail or order of resurrection is not given here, only “interested here in fixing their place in the scheme of things” (BIBLE KNOWLEDGE COMMENTARY, NEW TESTAMENT, 543).  Therefore, only two resurrections are described here. No resurrection of the unsaved is mentioned—who will also be resurrected (cf. John 5:29; Rev. 20:5, 11-15). Nor does Paul here discern between the rapture and the resurrection at His coming to earth. Both are compressed in into the second order.

The sequence given by Paul is threefold: First was the historical resurrection of Christ. Then the believer’s resurrection at His Coming. And then the kingdom will be delivered to the Father. Again it is vital we understand that Paul is not giving a detailed description of the events, for the resurrection of believers does not bring the end. The word then in verse 24 is not tote, meaning then immediately, but eita, indicating sequences in the, “then” after an interval. The interval is the 1,000 year reign of Christ, commonly referred to as the Millennium. Vine notes that the word end “is used of the last event in a succession or series” (Vine, 211).

The end is marked out in this passage by a threefold elimination (15:24-28): First, it is described “when He has abolished all rule and all authority and power” (15:24). It is clear from Daniel 7:14 this is not referring to His own authority and dominion. It is referring to all competing, corrupted, and perverted dominions and authorities that have shown themselves against God. This will happen at the end of the 1,000 year reign of Christ and the resurrection of unbelievers (cf. Revelation 20).

Second, Christ will reign “until He has put all His enemies under His feet” (15:25). I believe this refers to Christ’s reign on earth, which at the end all His enemies will be put under His feet. The word reign is a present infinitive and should be translated “to continue to reign” (David Garland, 1 CORINTHIANS, 711). It is a mistake to think that all the enemies are put under His feet at His Second Coming and the resurrection of believers. There are still enemies of Christ present and working during the Millennium. This is evident because of the presence of sin, death, and a great rebellion at the end of the 1000 years (cf. Rev. 20:2, 3).

Third, “the last enemy that will be abolished is death” (15:26). This happens at the Great White Throne judgment recorded in Revelation 20:11-15. It is there that death and Hades are thrown into the Lake of First (Rev. 10:14). Then death is abolished! Again, Paul does not mention this resurrection in Corinthians, but he is concerned with the resurrection of believers, which is before these events.

After these events, Christ hands over the Kingdom unto the Father. All things are put under the subjection of the Father. For “then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all” (1 Corinthians 15:28).

RESURRECTION / Part 3

THE IMPORTANCE OF THE RESURRECTION

1 Corinthians 15:12-34

In 1 Corinthians 15 Paul deals with the subject of resurrection. In verses 1-11 he shows that Christ’s resurrection is validated by experience, history, and eyewitnesses. Now he deals with the importance of the resurrection in three ways: as fiction, fact, and motive.

IF THE RESURRECTION IS FICTION (1 Cor. 15:12-19).

Paul in verse 12 changes gears. He has verified the resurrection, now he deals with the importance of the resurrection. He begins with a question: “If Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection from the dead?” (1:12). In light of the verification of the resurrection, he is astonished that some deny the truth of the resurrection. He has verified that the message is unified by the truth of the resurrection of Christ. He confirms their belief in the message (12:1; 11). Yet some denied the truth of the resurrection. Paul now challenges such a view. If such a contention is true, Paul now states a series of conclusions from such a denial:

• If true, then there is no resurrection of Christ (12:13). Christ and our resurrection are tied together; the true cannot be separated. If Christ did not rise from the dead, neither will we. If in humanity, Christ did not rise in bodily form, then neither will we. If man does not rise from the dead, then Christ as man could not have risen from the dead. As Lenski notes:
  “The resurrection deals with the body. Christ’s body was given into death on the cross and then, like any dead human body, was placed into the tomb. He was flesh of our flesh, bone of our bone, and in this respect, altogether one with us, although in person He was the Son of God. So, it cannot be argued that he was different and a higher being and, therefore, exempt from the rule that the dead are not raised.” (RCH Lenski, 1 CORINTHIANS, 650-651).
• If true, the preaching of the resurrection is meaningless (12:14). The word kenon, means vain, empty, as opposed to full. It is something that lacks content, such as an empty jug or bucket.  The gospel is empty if Christ is not risen. It is worthless. It is a shell without content. Preaching the resurrection is therefore useless, and there is no hope. If there is no resurrection the gospel falls.
• If true, faith is empty (12:14). Faith rests upon facts and the reliability of those facts. If the facts are worthless, so is the belief in those facts. If the resurrection is empty, then so is faith in the fact of resurrection.
• Paul was a false witness (12:15). If there is no resurrection, then Paul (and every preacher) is guilty of saying that God did that which He did not do.
• If true, faith is fruitless (12:17). The word vain is different than the word found in verse 14. The word here is mataia meaning fruitless or useless. It has no power to affect anything, thus cannot produce results. Vine contrast the words kenos and mataios, saying “kenos stresses the absence of quality, mataios, the absence of useful aim or effect” (Expository Dictionary, 2:25). Without the resurrection, our faith will never see fruit.
• If true, we are still in our sins (12:17). This is the conclusion of a fruitless faith. A crucified, unresurrected Christ cannot deliver men from their sin. Christ’s resurrection is vital to our justification (Rom. 4:25). If no resurrection—no atonement. We are still under the penalty, power and effects of sin.
• If true, there is no hope beyond death (12:18). The dead are lost if there is no resurrection. Those who fell asleep in Christ will not rise. If there is no resurrection they are dead in their sins with no hope, therefore, perish.
• If true, we live miserable lives (12:19). Charles Hodge declares that “not only the future, but even the present is lost if Christ be not risen.” (1 Corinthians, 3:22). Vine tells us that the word rendered “most pitiable,” “combines the ideas of misery and pitiableness” (1 Corinthians, 209). 

If the resurrection is fiction, then our faith is worthless. It is not fiction! Thus, the declaration: “But now Christ has been raised from the dead…” (12:20).

THE RESURRECTION / Part 2

1 CORINTHIANS 15:5-11

In 1 Corinthians 5:1-4 we saw the Gospel and it confirmed the validity of the Resurrection. Now validity is affirmed by the historical appearances of Jesus after his death, burial and resurrection. The Greek word for appearance is opsis: denoting to see with the eye, to be visible, and is translated in our text as “was seen.” Paul makes reference to six different appearances of our Lord after His resurrection. These appearances were visible and bodily. They were not visions or mirages.

It is important to point out that this list of witnesses is not exhaustive. There are some that Scripture tells us about, but are not listed by Paul (example: Mary – John 20:11-18). He shows that Jesus appeared to individuals, small groups, and large crowds. Apparently Paul’s list is in chronological order, since the time words “then” and “after that” are used.

• Cephas (Simon Peter). Paul normally uses the Aramaic name for Peter, which is Cephas (1 Cor. 1:12; 3:22; 9:5; Gal. 1:18; 2:9, 11, 14). Luke 24:34 affirms this appearance. It is important for Peter, the leader of the twelve, see the resurrection Christ first.
• The Twelve. This is confirmed by John 20:19, Luke 24:36; and Mark 16:14. Most Bible students that the term “Twelve” is used here as a title for the Jewish Apostles as a group, not an actual number. Remember, Judas was gone, and Thomas was not present. There were not actually 12 individuals that made up the group at the time. Twelve by this time had become a technical name for the Jewish Apostles.
• Five Hundred brethren. After appearing to an individual and a small group, this refers to the large crowd which Jesus appeared to at one time. None of the Gospel writers record such an appearance. Many connect it with the appearance in Galilee (Matthew 28:16). Although there is uncertainty as to when this occurred, Paul affirms it. The main point of Paul’s argument is that at the time, most of these were still alive and could testify to the event. This made the fact of resurrection confirmable if there were any doubts. At the time of this epistle, witnesses still could be consulted. This was true also of the Twelve. However, these would have been an independent source separate from the leadership of the church.
• James. This is another appearance that is not mentioned by the Gospel writers. James here is not one of the apostles, for this group is mentioned again in the next verse. It is James the half brother of Jesus (Matt 13:55), who became prominent in the Jerusalem church (Acts 15:13).
• The Apostles. The repeat of the Twelve is questioned by some, thus they suggest it must refer to all the apostles, including the likes of Andronicus and Junias (Rom. 16:7). However this is not the case. It definitely refers to the Twelve. Chronologically the others are not apostles at the time of this appearance. The earlier reference to the Twelve refers to the Easter appearances; this refers to the appearance 40 days later, the time of the ascension (Acts 1:11).
• Paul. Christ’s appearance to Paul was well after the ascension. It took place at his conversion on the road to Damascus (Acts 9:1-6); 22:6-11). This verifies the truth of the continually living resurrected Christ. He saw the resurrected Christ well after the ascension. He communicates this not in pride, but in humility. He knows he was unworthy of such an event. Yet, the truth is Christ appeared to him. He is a witness of the resurrection as much as those listed above. It was an act of grace that Christ appeared to him and turned him from persecutor to the persecuted for His name sake.

The witnesses confirm the validity of the resurrection. An array of witnesses testify to the truth that Jesus was resurrected. These witnesses form a historical chain establishing continuity in the truth, validated by personal experience.    

THE RESURRECTION / Part 1

1 CORINTHIANS 15:1-4

[The next few blogs we will be looking at the truth of the Resurrection as revealed by the Apostle Paul in 1 Corinthians 15. The chapter deals with Christ’s Resurrection and ours.]

Paul in 1 Corinthians 15 deals with the heart of the gospel, the Bodily Resurrection. In Paul’s day, like our own, the resurrection was highly suspect. They believed the body simply dissolved and the soul returned to God. To the Greeks resurrection was unthinkable. Immortality laid in the soul, not the body. Among the Jews, the Sadducees denied both immortality and the resurrection of the body (Acts 23:8). At Corinth there was an element of denial of this great truth (1 Cor. 15:12). Unlike the pagan dichotomy, Christianity saw that the body was not evil in and of itself. How could it be when God the Son took upon himself a body like ours (Phil. 2:6-8; John 1:14)? The body will be resurrected. Our resurrection is based upon the reality of Jesus’ resurrection.  The validity of the resurrection is seen in the following:

THE POWER OF THE GOSPEL (15:1-2)

The truth of the resurrection was effective in the lives of these believers. They had responded to its truth as set forth in the gospel in a threefold response.

• The “received” the truth. The Greek word is paralambano and means to receive from another. It is a past completed action.
• They “stand” in it. This speaks of the continued present results. They had received the truth, now they stand in it.
• They are “saved” by it. The word sozesthe is found in the indicative mood, present tense, literally meaning “you are being saved” by it. This has confused some and caused them to see salvation as conditional. This is not the case. The three clauses are cumulative, depending and building upon each other. Because they had “received” the truth and were continuing to “stand” upon it, they were “being saved.” As G. Campbell Morgan says:
   
  “They received it, and believed it; that is they believed on Him, and the result was ‘y stand, and are saved.’ Their saved condition and their standing are the demonstration of the truth of the gospel that Jesus not only died, but that He rose again” [CORINTHIAN LETTERS, 184].
  
  This salvation is not conditional, but progressive. Positionally our salvation is a completed fact (Rom. 5:1); experientially it is a continual process or growth. What Paul is saying is that the process of salvation is an ongoing factor in the lives of believers. It validates the reality of the resurrection.

THE HISTORICAL CONTENT OF THE GOSPEL (15:3-4).

The validity of the resurrection is seen in the CONTENT of the Message. Paul delivered unto them this important content. The heart of the gospel is based on three historical facts:

• “That Christ died for our sins.” Christ on the cross did not sink into a coma and then recover after being taken off the cross. He died! The word died is in the aorist tense denoting historical fact in a point of time. However, the gospel does not stop there. He died “for our sins.” This gives the reason for His death. He died for our sins. His death was historical, vicarious and redemptive.
• “That He was buried.” Again aorist tense, confirming the reality of His death, for He was buried. The word means entombed. This fact is essential to both His death and resurrection. It is the bridge between the two. His burial gives validity to both. Without the burial, both would have been suspect. However, his burial did happen and is historical fact.
• “He was raised on the third day.” Here we find a change in tense, it is not aorist, but in the perfect tense. The perfect tense in the Greek denotes completed action with continuous results. He arose and remains alive! His resurrected state is permanent and continuous.

Christ’s death and resurrection is not myth, but a historical fact. It was foretold “according to the Scriptures.” These Scriptures are the Old Testament. His death was declared in Psalm 22:6-9; Isaiah 53; and Zechariah 12. His resurrection in Psalm 16:10 and Isaiah 53:10-12. Jesus Himself predicted His death (Luke 22:37; 24:25-26) and the time of His resurrection (Matthew 12:40). Gromacki observes:

If Christ had been raised from the dead on the second, fourth, or any succeeding day, that would have been a remarkable, unprecedented achievement; but it also would have declared Him to be a false prophet [CALLED TO BE SAINTS, 182].

The resurrection is validated by the content of the gospel and the historical affirmation of His death, burial and resurrection. There can be no question that these events were in accordance with the plan and foreknowledge of God.