2 Thessalonians 2:1-3

Received my copy of BIB-SAC (Bibliotheca Sacra) today, which I have subscribed to for around 40 years and in my opinion is the best Theological Journal available. This issue has a study by David Dean on 2 Thessalonians 2:1-3. He makes 5 points that are to be assumed by anyone studying this passage.

• First, Paul had instructed the Thessalonians on endtime chronology during his stay in Thessalonica before he wrote 1 and 2 Thessalonians, and his teaching must have included the timing of the rapture with respect to the Second coming as well as the events he mentioned in 2:3-12.
• Second, a false report of some sort, purportedly form or through Paul, had let the Thessalonians to believe that the endtime sequence had begun, and that they were already in the Day of the Lord.
• Third, the Thessalonians’ problem was not that they had misunderstood Paul’s teaching on the endtime sequence or had failed to learn it.
• Fourth, the false report was plausible enough to the Thessalonians to raise their concerns that it might be true, though they obviously saw some dissonance between their expectations, their experience, and the report.
• Fifth, Paul’s response in 2 Thessalonians contains sufficient information to correct the confusion of the Thessalonians. To suggest otherwise impugns the effectiveness and sufficiency of Scripture.

"Does 2 Thessalonians 2:1-3 Exclude the Pretribulational Rapture?"

BIBLOTHECA SACRA, 168 (April-June 2011): 196-216.

THE LIVING CHRIST

• The Living Stone on which we build (1 Peter 2:5)
• The Living Bread on which we feed (John 6:51)
• The Living Way by which we draw near (Hebrews 10:20)
• The Living Priest through Whom we worship (Hebrews 9:11)
• The Living Hope for which we wait (1 Peter 1:3)

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.

The Bible tells us that in this life and world there is no such thing as final security apart from the message of the gospel.

So if we are relying for our final, ultimate happiness upon anybody or anything in this world alone, then we are certain to be disappointed. If our quietness of heart depends--oh, let me put it with almost brutal realism--if we are depending for happiness and joy and a quiet heart, in a final sense, upon any individual human being, upon our family, our home, our profession, our money, our health and strength, we are doomed to experience disappointment.

Every one of these things one day will be taken from us.

--Martyn Lloyd-Jones, Let Not Your Heart Be Troubled (Crossway, 2009), 68

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).

GOSPEL MUSIC

One of the things I like about the computer age is the ability to listen to good gospel music. I love the Gospel Station playing in the background while I am in my office. If you like Southern Gospel I encourage you to listen to the Gospel Station.

http://www.thegospelstation.com/

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.