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The Resurrection of Christ

15

Now I would remind you, brothers and sisters, of the good news that I proclaimed to you, which you in turn received, in which also you stand, 2through which also you are being saved, if you hold firmly to the message that I proclaimed to you—unless you have come to believe in vain.

3 For I handed on to you as of first importance what I in turn had received: that Christ died for our sins in accordance with the scriptures, 4and that he was buried, and that he was raised on the third day in accordance with the scriptures, 5and that he appeared to Cephas, then to the twelve. 6Then he appeared to more than five hundred brothers and sisters at one time, most of whom are still alive, though some have died. 7Then he appeared to James, then to all the apostles. 8Last of all, as to one untimely born, he appeared also to me. 9For I am the least of the apostles, unfit 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 toward me has not been in vain. On the contrary, I worked harder than any of them—though it was not I, but the grace of God that is with me. 11Whether then it was I or they, so we proclaim and so you have come to believe.

The Resurrection of the Dead

12 Now if Christ is proclaimed as raised from the dead, how can some of you say there is no resurrection of the dead? 13If there is no resurrection of the dead, then Christ has not been raised; 14and if Christ has not been raised, then our proclamation has been in vain and your faith has been in vain. 15We are even found to be misrepresenting God, because we testified of God that he raised Christ—whom he did not raise if it is true that the dead are not raised. 16For if the dead are not raised, then Christ has not been raised. 17If Christ has not been raised, your faith is futile and you are still in your sins. 18Then those also who have died in Christ have perished. 19If for this life only we have hoped in Christ, we are of all people most to be pitied.

20 But in fact Christ has been raised from the dead, the first fruits of those who have died. 21For since death came through a human being, the resurrection of the dead has also come through a human being; 22for as all die in Adam, so all will be made alive in Christ. 23But each in his own order: Christ the first fruits, then at his coming those who belong to Christ. 24Then comes the end, when he hands over the kingdom to God the Father, after he has destroyed every ruler and every authority and power. 25For he must reign until he has put all his enemies under his feet. 26The last enemy to be destroyed is death. 27For “God has put all things in subjection under his feet.” But when it says, “All things are put in subjection,” it is plain that this does not include the one who put all things in subjection under him. 28When all things are subjected to him, then the Son himself will also be subjected to the one who put all things in subjection under him, so that God may be all in all.

29 Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?

30 And why are we putting ourselves in danger every hour? 31I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. 32If with merely human hopes I fought with wild animals at Ephesus, what would I have gained by it? If the dead are not raised,

“Let us eat and drink,

for tomorrow we die.”

33 Do not be deceived:

“Bad company ruins good morals.”

34 Come to a sober and right mind, and sin no more; for some people have no knowledge of God. I say this to your shame.

The Resurrection Body

35 But someone will ask, “How are the dead raised? With what kind of body do they come?” 36Fool! What you sow does not come to life unless it dies. 37And as for what you sow, you do not sow the body that is to be, but a bare seed, perhaps of wheat or of some other grain. 38But God gives it a body as he has chosen, and to each kind of seed its own body. 39Not all flesh is alike, but there is one flesh for human beings, another for animals, another for birds, and another for fish. 40There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. 41There is one glory of the sun, and another glory of the moon, and another glory of the stars; indeed, star differs from star in glory.

42 So it is with the resurrection of the dead. What is sown is perishable, what is raised is imperishable. 43It is sown in dishonor, it is raised in glory. It is sown in weakness, it is raised in power. 44It is sown a physical body, it is raised a spiritual body. If there is a physical body, there is also a spiritual body. 45Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. 46But it is not the spiritual that is first, but the physical, and then the spiritual. 47The first man was from the earth, a man of dust; the second man is from heaven. 48As was the man of dust, so are those who are of the dust; and as is the man of heaven, so are those who are of heaven. 49Just as we have borne the image of the man of dust, we will also bear the image of the man of heaven.

50 What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51Listen, I will tell you a mystery! We will not all die, but we will all be changed, 52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, and the dead will be raised imperishable, and we will be changed. 53For this perishable body must put on imperishability, and this mortal body must put on immortality. 54When this perishable body puts on imperishability, and this mortal body puts on immortality, then the saying that is written will be fulfilled:

“Death has been swallowed up in victory.”

55

“Where, O death, is your victory?

Where, O death, is your sting?”

56 The sting of death is sin, and the power of sin is the law. 57But thanks be to God, who gives us the victory through our Lord Jesus Christ.

58 Therefore, my beloved, be steadfast, immovable, always excelling in the work of the Lord, because you know that in the Lord your labor is not in vain.

 

New Revised Standard Version Bible, copyright 1989, Division of Christian Education of the National Council of the Churches of Christ in the United States of America. Used by permission. All rights reserved.

25. For he must reign He proves that the time is not yet come when Christ will deliver up the kingdom to the Father, with the view of showing at the same time that the end has not yet come, when all things will be put into a right and tranquil state, because Christ has not yet subdued all his enemies. Now that must be brought about, because the Father has placed him at his right hand with this understanding, that he is not to resign the authority that he has received, until they have been subdued under his power. And this is said for the consolation of the pious, that they may not be impatient on account of the long delay of the resurrection. This statement occurs in Psalm 110:1

Paul, however, may seem to refine upon the word until beyond what the simple and natural meaning of the word requires; for the Spirit does not in that passage give intimation of what shall be afterwards, but simply of what must be previously. I answer, that Paul does not conclude that Christ will deliver up the kingdom to the Father, on the ground of its having been so predicted in the Psalm, but he has made use of this quotation from the Psalm, for the purpose of proving that the day of delivering up the kingdom had not yet arrived, because Christ has still to do with his enemies. Paul, however, explains in passing what is meant by Christ’s sitting at the right hand of the Father, when in place of that figurative expression he makes use of the simple word reign.

The last enemy — death We see that there are still many enemies that resist Christ, and obstinately oppose his reign. But death will be the last enemy 5454     “It may not be improper to remark that there is an inaccuracy in our common version, which so vitiates its application that it does not seem to sustain the conclusion to which the Apostle had arrived. It was his purpose to establish the perfection of our Savior’s conquest, the advancement of his triumphs, and the prostration of all enemies whatever beneath his power. Now to say that ‘the last enemy that shall be destroyed is death,’ by no means affords a proof of this position. Though death might be destroyed, and be the last enemy that shall be destroyed, it would not thence appear but that other enemies might remain not destroyed. But the proper rendering is, ‘Death, the last enemy, should be destroyed.’” — R. Hall’s Works, (Loud. 1846,) volume 6. — Ed. that will be destroyed. Hence Christ must still be the administrator of his Father’s kingdom. Let believers, therefore, be of good courage, and not give up hope, until everything that must precede the resurrection be accomplished. It is asked, however, in what sense he affirms that death shall be the last enemy 5555     “Ultimum vero seu novissimum hostem cur vocat? Chrysostomus putat, quia ultimo accessit. Primus fuit Satan, solicitaris hominem ad pecca-tum. Alter voluntas hominis, sponte se a Deo avertens. Tentius pecca-tum. Quartus denique mors, superveniens peccato. Sed baud dubie Apostolus novissimum vocat duratione, respectu aliorum externorum hos-tium Ecclesiae, quos Christus in fine abolebit omnes. Postremo et mor-tem corporalem pellet, suscitando omnes ex monte: ut hoc mortale induat immortalitatem;” — “But why does he call it (death), the latest or last enemy? Chrysostom thinks, because it came last. The first was Satan tempting man to sin. The second — man’s will, voluntarily turning aside from God. The third — sin. Then at length the fourth — death, following in the train of sin. There can be no doubt, however, that the Apostle calls it the last in respect of duration, in relation to the other external enemies of the Church, all of which Christ will in the end abolish. Last of all, he will drive away the death of the body, by raising up all from death, that this mortal may put on immortality.” Fareus in loc. — Ed. that will be destroyed, when it has been already destroyed by Christ’s death, or at least, by his resurrection, which is the victory over death, and the attainment of life? I answer, that it was destroyed in such a way as to be no longer deadly to believers, but not in such a way as to occasion them no uneasiness. The Spirit of God, it is true, dwelling in us is life; but we still carry about with us a mortal body. (1 Peter 1:24.) The substance of death in us will one day be drained off, but it has not been so as yet. We are born again of incorruptible seed, (1 Peter 1:23,) but we have not yet arrived at perfection. Or to sum up the matter briefly in a similitude, the sword of death which could penetrate into our very hearts has been blunted. It wounds nevertheless still, but without any danger; 5656     “Mais c’est sans danger de mort;” — “But it is without danger of death.” for we die, but by dying we enter into life. In fine, as Paul teaches elsewhere as to sin, (Romans 6:12,) such must be our view as to death — that it dwells indeed in us, but it does not reign

27. He hath put all things under his feet Some think that this quotation is taken from Psalm 8:6, and I have no objection to this, though there would be nothing out of place in reckoning this statement to be an inference that is drawn by Paul from the nature of Christ’s kingdom. Let us follow, however, the more generally received opinion. Paul shows from that Psalm, that God the Father has conferred upon Christ the power of all things, because it is said, Thou hast put all things under his feet The words are in themselves plain, were it not that there are two difficulties that present themselves — first, that the Prophet speaks here not of Christ alone, but of the whole human race; and secondly, that by all things he means only those things that have to do with the convenience of the life of the body, as we find in Genesis 2:19. The solution of the former difficulty is easy; for as Christ is the first-born of every creature, (Colossians 1:15,) and the heir of all things, (Hebrews 1:2,) God, the Father, has not conferred upon the human race the use of all creatures in such a way as to hinder that in the mean time the chief power, and, so to speak, the rightful dominion, remain in Christ’s hands. Farther, we know, that Adam lost the right that had been conferred upon him, so that we can no longer call anything our own. For the earth was cursed, (Genesis 3:17,) and everything that it contains; and it is through Christ alone that we recover what has been taken from us. 5757     The reader will find the same difficulties solved by Calvin in his Commentary on the Psalms, vol. 1, pp. 106, 108. — Ed. It is with propriety, therefore, that this commendation belongs to Christ personally — that the Father has put all things under his feet, inasmuch as we rightfully possess nothing except in him. For how shall we become heirs of God, if we are not his sons, and by whom are we made his sons but by Christ.

The solution of the second difficulty is as follows — that the Prophet, it is true, especially mentions fowls of heaven, fishes of the sea, and beasts of the field, because this kind of dominion is visible, and is more apparent to the eye; but at the same time the general statement reaches much farther — to the heavens and the earth, and everything that they contain. Now the subjection must have a corrrespondence with the character of him who rules — that is, it has a suitableness to his condition, so as to correspond with it. Now Christ does not need animals for food, or other creatures for any necessity. He rules, therefore, that all things may be subservient to his glory, inasmuch as he adopts us as participants in his dominion. The fruit of this openly appears in visible creatures; but believers feel in their consciences an inward fruit, which, as I have said, extends farther.

All things put under him, except him who put all things under him. He insists upon two things — first, that all things must be brought under subjection to Christ before he restores to the Father the dominion of the world, and secondly, that the Father has given all things into the hands of his Son in such a way as to retain the principal right in his own hands. From the former of these it follows, that the hour of the last judgment is not yet come — from the second, that Christ is now the medium between us and the Father in such a way as to bring us at length to him. Hence he immediately infers as follows: After he shall have subjected all things to him, then shall the Son subject himself to the Father. “Let us wait patiently until Christ shall vanquish all his enemies, and shall bring us, along with himself, under the dominion of God, that the kingdom of God may in every respect be accomplished in us.”

This statement, however, is at first view at variance with what we read in various passages of Scripture respecting the eternity of Christ’s kingdom. For how will these things correspond — Of his kingdom there will be no end, (Daniel 7:14, 27; Luke 1:33; 2 Peter 1:11,) and He himself shall be subjected? The solution of this question will open up Paul’s meaning more clearly. In the first place, it must be observed, that all power was delivered over to Christ, inasmuch as he was manifested in the flesh. It is true that such distinguished majesty would not correspond with a mere man, but, notwithstanding, the Father has exalted him in the same nature in which he was abased, and has

given, him a name, before which every knee must bow, etc. (Philippians 2:9, 10.)

Farther, it must be observed, that he has been appointed Lord and highest King, so as to be as it were the Father’s Vicegerent in the government of the world — not that he is employed and the Father unemployed (for how could that be, inasmuch as he is the wisdom and counsel of the Father, is of one essence with him, and is therefore himself God?) But the reason why the Scripture testifies, that Christ now holds dominion over the heaven and the earth in the room of the Father is — that we may not think that there is any other governor, lord, protector, or judge of the dead and living, but may fix our contemplation on him alone. 5858     “Mais que nous fichions les yeux de nostre entendement en luy seul;” — “But that we may fix the eyes of our understanding on him alone.” We acknowledge, it is true, God as the ruler, but it is in the face of the man Christ. But Christ will then restore the kingdom which he has received, that we may cleave wholly to God. 5959     “The mediatorial kingdom of Christ will end when its design is accomplished; he will cease to exercise an authority which has no longer an object. When all the elect are converted by the truth, and, being collected into one body, are presented to the Father ‘a glorious Church, not having spot, or wrinkle, or any such thing;’ when idolatry, superstition, and heresy are overthrown, and all evil is expelled from the kingdom of God; when the plans and efforts of wicked spirits are defeated, and they are shut up in their prison, from which there is no escape; when death has yielded up his spoils, and laid his scepter at the feet of his Conqueror; when the grand assize has been held, his impartial sentence has pronounced the doom of the human race, and their everlasting abodes are allotted to the righteous and the ungodly, nothing will remain to be done by the power with which our Savior was invested at his ascension; and his work being finished, his commission will expire. On this subject we cannot speak with certainty, and are in great danger of error, because the event is future, and our information is imperfect. Here analogy fails, and the utmost caution is necessary in borrowing an illustration from human affairs; but without insinuating that the two cases are exactly similar, may we not say, that as a regent or vicegerent of a King to whom the royal authority has been intrusted for a time, resigns it at the close, and the sovereign himself resumes the reins of government; so our Redeemer, who now sways the scepter of the universe, will return his delegated power to him from whom he received it, and a new order of things will commence under which the dependence of men upon the Godhead will be immediate; and Father, Son, and Holy Ghost, one in essence, counsel, and operation, will reign for ever over the inhabitants of heaven. This is the probable meaning of the words, Then shall the Son himself be subject unto him that put all things under him.” — DickTheology, volume 3. — Ed. Nor will he in this way resign the kingdom, but will transfer it in a manner from his humanity to his glorious divinity, because a way of approach will then be opened up, from which our infirmity now keeps us back. Thus then Christ will be subjected to the Father, because the vail being then removed, we shall openly behold God reigning in his majesty, 6060     “Nous contemplerons nostre Dieu face a face, regnant en sa maieste;” — “We shall behold our God face to face, reigning in his majesty.” and Christ’s humanity will then no longer be interposed to keep us back from a closer view of God. 6161     “Pour nous empescher de veoir de pres la maieste de Dieu;” — “To keep us back from a near view of the majesty of God.”

28. That God may be all in all Will it be so in the Devil and wicked men also? By no means — unless perhaps we choose to take the verb to be as meaning, to be known, and openly beheld. In that case the meaning will be: “For the present, as the Devil resists God, as wicked men confound and disturb the order which he has established, and as endless occasions of offense present themselves to our view, it does not distinctly appear that God is all in all; but when Christ will have executed the judgment which has been committed to him by the Father, and will have cast down Satan and all the wicked, the glory of God will be conspicuous in their destruction. The same thing may be said also respecting powers that are sacred and lawful in their kind, for they in a manner hinder God’s being seen aright by us in himself. Then, on the other hand, God, holding the government of the heaven and the earth by himself, and without any medium, will in that respect be all, and will consequently at last be so, not only in all persons, but also in all creatures.”

This is a pious interpretation, 6262     “Ce sens contient doctrine saincte;” — “This view contains sacred doctrine.” and, as it corresponds sufficiently well with the Apostle’s design, I willingly embrace it. There would, however, be nothing out of place in understanding it as referring exclusively to believers, in whom God has now begun his kingdom, and will then perfect it, and in such a way that they shall cleave to him wholly. Both meanings sufficiently refute of themselves the wicked frenzies of some who bring forward this passage in proof of them. Some imagine, that God will be all in all in this respect, that all things will vanish and dissolve into nothing. Paul’s words, however, mean nothing but this, that all things will be brought back to God, as their alone beginning and end, that they may be closely bound to him. Others infer from this that the Devil and all the wicked will be saved — as if God would not altogether be better known in the Devil’s destruction, than if he were to associate the Devil with himself, and make him one with himself. We see then, how impudently madmen of this sort wrest this statement of Paul for maintaining their blasphemies.
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