1 Coríntios 15
Bob Utley · Citado em PreceptAustin
1 Coríntios 15
Utley says the "IF" is "a FIRST CLASS CONDITIONAL sentence, which implies that they would “hold fast” to the truth of the gospel, which he preached to them, but it adds a note of contingency by a second “ei” (unless). This seems to parallel Jesus’ Parable of the Soils (cf. Mt. 13:3-9+, Mt 13:18-23+ esp vv 20-22) and John’s discussion in 1 John 2:19+ of those who were in the fellowship, but left. There were those factions in Corinth who by their actions, attitudes, and theology showed they were never believers! (1 Corinthians 15 Commentary) Jack Arnold - Notice Paul adds a condition. He says, "If you hold firmly.” It seems he is saying it is possible to believe in vain. A person can have an emotional or intellectual superficial human faith that accepts the words of the gospel as a kind of insurance policy against going to hell, but the gospel has not penetrated into and changed that person’s life so there are new desires for Christ, new striving for righteousness, new patterns for living. There can be a mechanical conformity to Christianity that never sees any need for faith, for change, for dynamic, for discipline, for Bible study, for prayer, for evangelism or for fellowship. This is believing in vain. Why? If a person has really met the resurrected Christ by faith, his or her life will be changed. Christianity is not facts, head knowledge, ritual or religion. Christianity is knowing and loving the resurrected Christ. It is holding fast to the truths about the death and resurrection of Christ. What then is Paul’s point? There is no gospel, there is no salvation apart from the resurrected Christ whom Paul will write about in the next nine verses and show how He appeared and changed people’s lives when they met Him. (1 Corinthians 15:1-11 The Resurrection And The Gospel) ADDENDUM - While Jack Arnold and others (John MacArthur) interpret "unless you believed in vain" as descriptive of a "defective faith," there is another interpretation others favor and that is Paul is referring to a "defective Gospel." If one keeps the context of 1 Corinthians 15 in mind (remembering that context is king in interpretation), this chapter repeatedly emphasizes the importance of the resurrection. Notice especially 1Co 15:14 "if Christ has not been raised, then our preaching is vain, your faith also is vain." Although it is not the same Greek word as in 1Co 15:2 but the idea is the same. To believe in a Gospel that is devoid of the resurrection is to believe a defective Gospel. This appears to be the primary meaning of "believed in vain," if one focuses on the context of this chapter (resurrection chapter). It is interesting that Matthew Henry's comment includes both senses (defective faith and defective gospel) - "We believe in vain, unless we continue and persevere in the faith of the gospel. We shall be never the better for a temporary faith; nay, we shall aggravate our guilt by relapsing into infidelity. And in vain is it to profess Christianity, or our faith in Christ, if we deny the resurrection; for this must imply and involve the denial of his resurrection; and, take away this, you make nothing of Christianity, you leave nothing for faith or hope to fix upon." In summary, I can see some merit in both interpretations and will leave it to your discernment as to which you favor. Barnett - 'Drifting' from the gospel is a continuing concern (cf. Heb. 2:1). Clearly Paul is urging them to continue to hold tenaciously and purposefully to the gospel. (ED: OF COURSE THEY ARE ENABLED TO CONTINUALLY HOLD ON BY THE SPIRIT) (Focus on the Bible Commentary – 1 Corinthians: Holiness and Hope of a Rescued People) The Wycliffe Bible Commentary writes that "Believed in vain does not indicate loss of salvation as a possibility. The apostle means either that a faith that does not persevere is not true saving faith, or that a faith lodged in a purported resurrection of the Messiah would be groundless if the message of Christ’s resurrection were untrue. The latter interpretation is probably correct. If Christ was not crucified and resurrected, salvation is impossible." (The Wycliffe Bible Commentary) Garland does not attempt to dogmatically separate the two interpretations commenting that "If they do not hold firmly to what has been preached about the resurrection, they jeopardize their future with God. If they do not have faith that holds out, they believed in vain (cf. 1Cor 15:58; 16:13). If they have faith in something that is untrue, they believed in vain (1Co 15:14). The resurrection is the keystone that integrates the incarnation and Christ’s atoning death. If it is removed, the whole gospel will collapse. If there is no resurrection of the dead (1Co 15:12), humans remain under the tyranny of sin and death, and their bouts of doubt and despair are fully justified. (Garland, D. E. 1 Corinthians. Baker Exegetical Commentary on the New Testament. Grand Rapids, Mich.: Baker Academic) Richard Pratt explains saying:"Anticipating the importance of what he would say about the resurrection, Paul made it clear that anyone who did not hold to the gospel he had preached could not be saved. Only by this gospel could they be saved from God's judgment. Salvation comes through belief in the good news of Christ's death and resurrection. Yet, Paul added an important qualification. They are saved, if they hold firmly to the word. As he indicated throughout this epistle, Paul believed that saving faith would set itself apart from insincerity (ED: "NON-SAVING FAITH" - MERELY INTELLECTUAL ASSENT) through time. True believers persevere in their commitments to Christ. (ED: e.g., Heb 3:6, 14, Mt 24:13) Paul did not mean that truly regenerate people could lose their salvation, nor that truly regenerate people were without sin and failure. He understood, as the entire Bible teaches, that saving faith proves itself over a lifetime. Paul warned that if the Corinthians had once trusted the gospel of Christ but did not hold fast to that gospel, then they believed in vain. In other words, their temporary commitments to Christ would not benefit them as they had hoped. Anyone who turns away from belief in the resurrection of Christ puts himself in a precarious position. He or she stands in line for God's judgment, not for his eternal salvation. (See Holman New Testament Commentary - 1 & 2 Corinthians) (Bold added) Related Resources: Perseverance of the Saints - is it biblical? | GotQuestions.org The Need to Persevere - Bob Utley Can a Christian lose salvation? | GotQuestions.org Can a person believe in some sense but not be saved? | GotQuestions.org What are some of the signs of genuine saving faith? | GotQuestions.org What is the relationship of faith, works, and security in salvation? | GotQuestions.org Is it possible for a believer to unbelieve? | GotQuestions.org What are some of the signs of genuine saving faith? | GotQuestions.org The Almost Christian - John Wesley Was Simon the Sorcerer a Saved Man? (Acts 8:9-24) 1 Corinthians 15:3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, (NASB 1995 - Lockman) I delivered : 1Co 4:1,2 11:2,23 Eze 3:17 Mt 20:18,19 Mk 16:15,16 Lu 24:46,47 Ga 1:12 Christ : Mt 26:28 Ro 3:25 4:25 2Co 5:21 Ga 1:4 3:13 Eph 1:7 5:2 Heb 10:11,12 1Pe 2:24 3:18 1Jn 2:2 Rev 1:5 according : Ge 3:15 Ps 22:1-31 Ps 69:1-36 Isa 53:1-12 Da 9:24-26 Zec 13:7 Lu 24:26,27,46 Ac 3:18 26:22,23 1Pe 1:11 2:24 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Galatians 1:11-12 For I would have you know, brethren, that the gospel which was preached by me is not according to man. 12 For I neither received it from man, nor was I taught it, but I received it through a revelation of Jesus Christ. SPECIAL DELIVERY "HIGH PRIORITY" For in depth commentary see 1 Corinthians 15:3 (For the most part the notes below are not duplicated on the in depth commentary). For (gar) is a term of explanation. What is Paul explaining? He had just warned about believing in vain. Now he wants to explain what must be believed so that one does not believe in vain and he will now explain that belief in the resurrection of Christ is central to the Gospel message. I delivered (paradidomi) to you as of first importance what I also received (paralambano) - The Good News was "sent" by special delivery and was/is of special importance, in fact there was nothing more important in the teaching of the Gospel then the points he now records. Pratt - In rabbinic Judaism this terminology described the transmission of authoritative religious teachings. Paul told the Corinthians to maintain the gospel as he had given it to them because it was a sacred tradition, not a human tradition. (Holman NT Commentary) Jack Arnold - The gospel Paul declared to these Corinthians was not based on superstition, or on evolution of religious ideas, nor did it spring up from unusual emotional circumstances. Neither did Paul get it from the other Apostles, but the gospel was given to him by the resurrected Christ Himself. (1 Corinthians 15:1-11 The Resurrection And The Gospel) Notice that Paul emphasizes three primary truths regarding the Gospel and all are substantiated in the Old Testament - Christ's death, burial and resurrection. That Christ (Christos) died (apothnesko) for our sins (hamartia) according to the Scriptures (graphe) - Don't miss the centerpiece of the Gospel -- CHRIST. According to the Scriptures is mentioned twice in this section and is as if Paul is calling the Old Testament to the witness stand to attest to these crucial truths of the Gospel. It is as if Paul is saying this witness is believable and trustworthy because it is the holy Word of God spoken through men and recorded for our examination. If you don't believe Paul, go back to the original source in the Old Testament and you will find that it was foretold the Messiah would die, be buried and be resurrected. (e.g., Ge 3:15 Ps 22:1-31 Ps 69:1-36 Isa 53:1-12 Da 9:24-26 Zec 13:7 Ps 2:7 Ps 16:10-11 Jonah 1:17 > Mt 12:39-40) O the love that drew salvation's plan! O the grace that brought it down to man! O the mighty gulf that God did span At Calvary! -- Newell Barnett on Christ - Here "Christ" is Jesus' title, the Greek form of the Hebrew "Messiah". The coming of the Messiah/Christ was a great hope of the Old Testament, focused on a new David, his "son" who will reign from his throne forever, the Lord's "anointed", "Immanuel", "born of a virgin", called "mighty God prince of peace", "the shoot from the stump of Jesse" on whom "the Spirit of God will rest". Jesus was confessed by Peter to be "the Christ", addressed by Bartimaeus as "son of David", and inquired of by the High Priest as to whether he was "the Christ", to which Jesus replied, "I am" (Mark 8:29; 10:47-48; 14:61-62). The New Testament throbs with Christology, the conviction that Jesus was the One "anointed of the Lord", "his Christ." The death of Christ "for our sins" fulfils another hope of the Old Testament, the advent of the Servant of the Lord who was to die "for" the sins of others (Isa. 53:8). Isaiah connects the new "David" or "Christ" and the Suffering Servant; both are anointed with the Spirit of God (Isa. 11:2; 42:1). Thus the coming of a Spirit-anointed "David" and the suffering for the sins of others of the Spirit-anointed Servant are both "according to the Scriptures". These great and central promises of the Old Testament converge on the "Christ who died for our sins". (1 Corinthians) Note the beautiful little phrase FOR our sins where "for" is the preposition huper which in this context signifies in your place, as your Substitute as in 1 Cor 11:24 "This is My body, which is FOR [huper] you". Christ "stood in" for us, sufferin in our stead the condemnation that should have befallen us because of manifold sins! We see this same "substitutionary" thought in Gal 1:4+ Paul writes the Lord Jesus Christ "gave Himself FOR (huper) our sins so that He might rescue us from this present evil age." (See also Eph 5:2+ Jesus "gave Himself up FOR [huper] us.", cf 2 Cor 5:14+ "One died FOR [huper] all", 2 Cor 5:15+ "He died FOR [huper] all." 2 Cor 5:21+ = "to be sin onour behalf [huper].") In short, Jesus is alluding to His substitutionary atonement, His death in our place bearing our sins for us! Amazing grace indeed! Hunter & McShane on the phrase FOR our sins- it was a substitutionary death: He died on our behalf. It was too an atoning death: it was on account of our sins with a view to their expiation; it was a sin offering, a propitiatory sacrifice for sin. He took the sinner's place and died the sinner's death, bearing the sinner's judgment. (What the Bible teaches – 1 and 2 Corinthians) Jack Arnold - He died for sin. He died as a substitution for our sins. Christ bore in His body our sins, our curse, our hell and our unbelief. He died in the sinner’s place. Multiple thousands of men have died as martyrs for good causes, but only one man, Jesus Christ, died for sin and sinners. At the Cross, Christ died for our failures, our weaknesses, our rebellion and our sinful lifestyles. He did it that we might be brought to God. Almost every humanistic philosophy or religion today accepts the fact that Christ lived and died as a mere man, but there is no good news in that the gospel is good news—the good news that Christ’s death accomplished something for us. It changed us. It delivered us. It set us free. (1 Corinthians 15:1-11 The Resurrection And The Gospel) The phrase according to the Scriptures speaks of the many Messianic Prophecies in the Scriptures (term which almost always speaks of the OT Scriptures which is all that were written at this time.) Related Resources: What is the gospel? | GotQuestions.org 1 Corinthians 15:4 and that He was buried, and that He was raised on the third day according to the Scriptures, ((NASB 1995 - Lockman) He was buried Isa 53:9 Mt 27:57-60 Mk 15:43-46 Lu 23:50-53 Joh 19:38-42 Ac 13:29 Ro 6:4 Col 2:12 was raised : 1Co 15:16-21 Mt 20:19 27:63,64 28:1-6 Mk 9:31 10:33,34 16:2-7 Lu 9:22 Lu 18:32,33 24:5-7 Joh 2:19-21 20:1-9 Ac 1:3 2:23,24,32 13:30 Acts 17:31 Heb 13:20 according Ps 2:7 Ps 16:10-11 Isa 53:10-12 Ho 6:2 Jon 1:17 Mt 12:40 Lu 24:26,46 Ac 2:25-33 13:30-37 26:22,23 1Pe 1:11 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Psalm 16:10-11+ For You will not abandon my soul to Sheol; Nor will You allow Your Holy One to undergo decay. 11 You will make known to me the path of life; In Your presence is fullness of joy; In Your right hand there are pleasures forever. Acts 2:29-32+ Brethren, I may confidently say to you regarding the patriarch David that he both died and was buried, and his tomb is with us to this day. 30 “And so, because he was a prophet and knew that GOD HAD SWORN TO HIM WITH AN OATH TO SEAT one OF HIS DESCENDANTS ON HIS THRONE, 31 1he looked ahead and spoke of the resurrection of the Christ, that HE WAS NEITHER ABANDONED TO HADES, NOR DID His flesh SUFFER DECAY. 32 “This Jesus God raised up again, to which we are all witnesses. Acts 13:32-38+ “And we preach to you the good news of the promise made to the fathers, 33 that God has fulfilled this promise to our children in that He raised up Jesus, as it is also written in the second Psalm, ‘YOU ARE MY SON; TODAY I HAVE BEGOTTEN YOU.’ 34 “As for the fact that He raised Him up from the dead, no longer to return to decay, He has spoken in this way: ‘I WILL GIVE YOU THE HOLY and SURE blessings OF DAVID.’ 35 “Therefore He also says in another Psalm, ‘YOU WILL NOT ALLOW YOUR HOLY ONE TO UNDERGO DECAY.’ 36 “For David, after he had served the purpose of God in his own generation, fell asleep, and was laid among his fathers and underwent decay; 37 but He whom God raised did not undergo decay. 38 “Therefore let it be known to you, brethren, that through Him forgiveness of sins is proclaimed to you, Isaiah 53:9+ His grave was assigned with wicked men, Yet He was with a rich man in His death, Because He had done no violence, Nor was there any deceit in His mouth. Jonah 1:17 And the LORD appointed a great fish to swallow Jonah, and Jonah was in the stomach of the fish three days and three nights. Acts 17:1-4+ Now when they had traveled through Amphipolis and Apollonia, they came to Thessalonica, where there was a synagogue of the Jews. 2 And according to Paul’s custom, he went to them, and for three Sabbaths reasoned (dialegomai) with them from the Scriptures, 3 explaining (dianoigo = "opening up" to their hearts truths that had been obscure before - THE RESURRECTION WAS IN THE OT BUT MOST JEWS HAD MISSED IT) and giving evidence (paratithemi) that the Christ (MESSIAH) had to suffer and rise again from the dead, and saying, “This Jesus Whom I am proclaiming to you is the Christ (MESSIAH)” 4 And some of them were persuaded and joined Paul and Silas, along with a large number of the God-fearing Greeks and a number of the leading women. Matthew 12:40+ for just as JONAH WAS THREE DAYS AND THREE NIGHTS IN THE BELLY OF THE SEA MONSTER, so will the Son of Man be three days and three nights in the heart of the earth. (See Mt. 12:38-40; 16:21; 17:9,22, 23; 20:18-19; 26:32; 27:63) Mark 8:31+ And He began to teach them that the Son of Man must suffer many things and be rejected by the elders and the chief priests and the scribes, and be killed, and after three days rise again. Mark 10:34+ “They will mock Him and spit on Him, and scourge Him and kill Him, and three days later He will rise again.” (See Mark 8:31; 9:1-10,31; 14:28,58) Luke 24:46+ and He said to them, “Thus it is written, that the Christ would suffer and rise again from the dead the third day, (See Luke 9:22-27) John 2:19-22+ Jesus answered them, “Destroy this temple, and in three days I will raise it up.” 20 The Jews then said, “It took forty-six years to build this temple, and will You raise it up in three days?” 21 But He was speaking of the temple of His body. 22 So when He was raised from the dead, His disciples remembered that He said this; and they believed the Scripture and the word which Jesus had spoken. Acts 10:40+ “God raised Him up on the third day and granted that He become visible, UP FROM THE GRAVE HE AROSE For in depth commentary see 1 Corinthians 15:4 (For the most part the notes below are not duplicated on the in depth commentary). And that He was buried (Isaiah 53:9+) - This emphasizes the truth that Christ truly died (that He did not just "Swoon" - for more detail see John MacArthur's sermon refutation of theories of the resurrection). He was not buried alive, but dead! Note that each gospel refers to fact that Jesus was buried (Mt. 27:57-61; Mk 15:42-47; Lk 23:50-56; Jn 19:38-42). Arnold - Perhaps Paul mentioned the burial also as a challenge to the unsaved world to explain the empty tomb. For two thousand years, infidels and atheists have been trying to explain the empty tomb, and none of their explanations hold water. You could have never convinced anyone who saw the death of Christ that He merely fainted in a swoon or fell into a deep coma. No, they knew Christ was dead, and without that death, the resurrection has no meaning. (1 Corinthians 15:1-11 The Resurrection And The Gospel) Buried (2290)(thapto) describes putting a corpse into a grave or tomb (to entomb) and encompasses all that has to do with burying a body. Virtually all the NT uses describe literal burial. Liddell-Scott - "to pay the last dues to a corpse, to honour with funeral rites, i.e. in early times by burning the body, Hom.: then, simply, to bury, inter, Hdt., Att." Thapto - 11x/11v - buried(7), bury(4). Matt. 8:21; Matt. 8:22; Matt. 14:12; Lk. 9:59; Lk. 9:60; Lk. 16:22; Acts 2:29; Acts 5:6; Acts 5:9; Acts 5:10; 1 Co. 15:4 Gilbrant - is used in classical Greek for all the activities involved in “burying someone,” including funeral rites, expenses, and even cremation. There are several examples in the papyri that connect thaptō with specific instructions for how a body must be buried (cf. Moulton-Milligan). Thaptō is used similarly in the Septuagint over 140 times (See below). Genesis 50:25,26 and Exodus 13:19 record how Joseph’s burial wishes included both Egyptian and Israelite rites. (Complete Biblical Library - Incredible Resource) THAPTO in the Septuagint - Gen. 15:15; Gen. 23:4; Gen. 23:6; Gen. 23:8; Gen. 23:11; Gen. 23:13; Gen. 23:15; Gen. 23:19; Gen. 25:9; Gen. 25:10; Gen. 35:19; Gen. 35:29; Gen. 47:29; Gen. 47:30; Gen. 49:29; Gen. 49:31; Gen. 50:5; Gen. 50:6; Gen. 50:7; Gen. 50:12; Gen. 50:13; Gen. 50:14; Gen. 50:26; Num. 11:34; Num. 20:1; Num. 33:4; Deut. 10:6; Deut. 21:23; Deut. 34:6; Jos. 24:30; Jos. 24:33; Jdg. 2:9; Jdg. 8:32; Jdg. 10:2; Jdg. 10:5; Jdg. 12:7; Jdg. 12:10; Jdg. 12:12; Jdg. 12:15; Jdg. 16:31; Ruth 1:17; 1 Sam. 25:1; 1 Sam. 28:3; 1 Sam. 31:13; 2 Sam. 2:4; 2 Sam. 2:5; 2 Sam. 2:32; 2 Sam. 3:32; 2 Sam. 4:12; 2 Sam. 17:23; 2 Sam. 21:14; 1 Ki. 2:10; 1 Ki. 2:29; 1 Ki. 2:31; 1 Ki. 2:34; 1 Ki. 11:15; 1 Ki. 11:43; 1 Ki. 12:24; 1 Ki. 13:29; 1 Ki. 13:31; 1 Ki. 14:31; 1 Ki. 15:8; 1 Ki. 15:24; 1 Ki. 16:6; 1 Ki. 16:28; 1 Ki. 22:37; 1 Ki. 22:50; 2 Ki. 8:24; 2 Ki. 9:10; 2 Ki. 9:28; 2 Ki. 9:34; 2 Ki. 9:35; 2 Ki. 10:35; 2 Ki. 12:21; 2 Ki. 13:9; 2 Ki. 13:20; 2 Ki. 13:21; 2 Ki. 14:16; 2 Ki. 14:20; 2 Ki. 15:7; 2 Ki. 15:38; 2 Ki. 16:20; 2 Ki. 20:21; 2 Ki. 21:18; 2 Ki. 21:26; 2 Ki. 23:30; 1 Chr. 10:12; 2 Chr. 9:31; 2 Chr. 12:16; 2 Chr. 14:1; 2 Chr. 16:14; 2 Chr. 21:1; 2 Chr. 21:20; 2 Chr. 22:9; 2 Chr. 24:16; 2 Chr. 24:25; 2 Chr. 25:28; 2 Chr. 26:23; 2 Chr. 27:9; 2 Chr. 28:27; 2 Chr. 32:33; 2 Chr. 33:20; 2 Chr. 35:24; 2 Chr. 36:8; Ps. 79:3; Jer. 7:32; Jer. 8:2; Jer. 14:16; Jer. 16:4; Jer. 20:6; Jer. 22:19; Ezek. 39:14; Ezek. 39:15; Hos. 9:6; Related Resource: Utley's topic - Burial Practices Crown Him the Lord of life, Who triumphed o'er the grave, Who rose victorious to the strife For those He came to save. —Thring And that He was raised (egeiro) on the third day according to the Scriptures (graphe) - God promised it and He kept His promise. He always does. As Joshua said "not one word of all the good words which the LORD your God spoke concerning you has failed; all have been fulfilled for you, not one of them has failed." (Josh 23:14) It is important to note that raised is in the perfect tense which describes a past completed action (Christ's resurrection on the third day) with the continuing state of His resurrection. Note also that was raised is passive voice indicating the divine passive (Acts 2:24, 32+, Acts 3:15+, Acts 10:40, 41+, Acts 13:30, 34+, etc). This action by God the Father asserts His approval of Jesus’ life, teachings, and sacrificial, substitutionary death (cf Ro 4:25+). The resurrection was the Father's approving "Amen" to His Son's "It is Finished (Paid in Full)!" HALLELUJAH! Utley - The NT often attributes the works of redemption to all three persons of the Godhead: (1) God the Father raised Jesus (cf. Acts 2:24; 3:15; 4:10; 5:30; 10:40; 13:30, 33, 34, 37; 17:31; Rom. 6:4, 9; 10:9; 1 Cor. 6:14; 2 Cor. 4:14; Gal. 1:1; Eph. 1:20; Col. 2:12; 1 Thess. 1:10); (2) God the Son raised Himself (cf. John 2:19–22; 10:17–18); (3) God the Spirit raised Jesus (cf. Ro 8:11 = the Spirit of Him who raised Jesus from the dead). Barnett on the third day - Christ died on Friday afternoon and 'was raised' sometime on the Saturday evening, so how are we to understand the words 'he was raised on the third day'? The tradition Paul quotes does not say, 'He was raised three days later', that is, seventy two hours later, but rather 'he was raised on the third day'. The Jewish day began at sunset. Thus Christ died and was buried on Friday afternoon (day one); he remained in the tomb Friday sunset to Saturday sunset (day two); he was raised alive sometime during Saturday night before the arrival of the women on Sunday morning (day 3). (1 Corinthians) What has that empty sepulcher to say to you and me? It tells us that the Savior's death has set His people free; He died, our sins upon Him laid; He rose, because the debt was paid. —Reich The resurrection assures what Calvary secures. Richard Pratt - By including both Christ's death and resurrection as essential elements of the gospel, Paul precluded those who denied the resurrection from claiming salvation in Christ. (Holman NT Commentary) Who raised Jesus from the dead? The Trinity raised Jesus from the dead. Acts 2:24 God raised him up, loosing the pangs of death, because it was not possible for him to be held by it. Acts 5:30 The God of our fathers raised Jesus, whom you killed by hanging him on a tree. John 10:17-18 For this reason the Father loves me, because I lay down my life that I may take it up again. No one takes it from me, but I lay it down of my own accord. I have authority to lay it down, and I have authority to take it up again. This charge I have received from my Father." John 11:25 Jesus said to her, "I am the resurrection and the life. Whoever believes in me, though he die, yet shall he live Romans 1:4 and was declared to be the Son of God in power according to the Spirit of holiness by his resurrection from the dead, Jesus Christ our Lord Romans 8:11 If the Spirit of him who raised Jesus from the dead dwells in you, he who raised Christ Jesus from the dead will also give life to your mortal bodies through his Spirit who dwells in you. Related Resource: The Resurrection of Christ Ray
1 Coríntios 15
Utley - The source of this denial of the resurrection probably had its origin in Greek philosophy, which thought the physical body was the source of evil. It is textually uncertain whether they were denying the resurrection of Christ or the resurrection of all believers. Note that in this section Paul uses the verb been raised (egeiro) 5 times (1Cor 15:12, 13, 14, 16, 17) to describe Christ's resurrection and each use is in the perfect tense describing a past completed action with continuing/ongoing effect. In short it speaks of the permanent "negative" effect of Christ's not having been raised! Here is the summary of the permanent effects or results if Christ has not been raised... there is no resurrection at all, 1 Cor 15:13, 16 our preaching is vain, 1 Cor 15:14 your faith is vain, 1 Cor 15:14 they are false witnesses, 1 Cor 15:15 not even Christ has been raised 1 Cor 15:16 your faith is worthless, 1 Cor 15:17 you are still in your sins, 1 Cor 15:17 those who have died have gone, 1 Cor 15:18 we are of all men most to be pitied, 1 Cor 15:19 Jack Arnold - These Corinthians had wrongly concluded that there was no general resurrection of Christians at the Second Advent of Christ. It is not hard to understand why they would draw this conclusion if you understand Greek philosophy. The Corinthians had succumbed to the fact there would be no resurrection of Christians at the Second Advent because this is what the unbelieving Greek philosophers taught. They held that the spirit part of man survives after death in some eternal oblivion, but the body goes to the grave and turns to dust, never to be raised. These philosophers taught that the body was essentially evil and that it was a prison for the spirit When death came, the spirit was freed and liberated from the sinful body which was dead and forgotten. In one respect, a Greek could welcome death because it was the liberation of the spirit from the body. The idea of a literal resurrection of the body was offensive to the natural Greek mind. These Corinthian Christians had bought the reasoning that there was no bodily resurrection. They were not denying life after death but were denying bodily resurrection. Greek philosophers talked of the resurrection of the body as “the hope of swine.” It was ridiculous to think there was no resurrection of Christians even though Christ was raised from the dead. He was proof positive that bodily resurrection is possible. Christ had been seen by the Apostles, individually and collectively, by men and women, singly and in groups, and even by five hundred people at one time. He was obviously raised from the dead, and this, of course, would necessitate a resurrection of aft Christians because all share in his death, burial and resurrection. It was totally illogical to deny the resurrection of all Christians if Christ Himself was raised from the dead because He was the "first fruits” of all resurrection. (1 Corinthians 15:12-19 What If Christ Is Not Risen?) Ray Pritchard - Evidently, some of the first-century Christians taught that at death the body is discarded and the soul goes to heaven. Certainly that’s what the Greeks in general believed. To them the body was the “husk” that contained the soul. At death you burn the “husk” and let the soul go free. (That’s one reason why some pagans practiced cremation and why Christians generally have opposed the practice. Cremation itself is not a sin since the body ends up as dust no matter how you treat it after death, but burial was thought to be a statement of faith in the coming resurrection of the body.) The real problem at Corinth was not philosophical but practical. Experience seems to argue against the resurrection. There are far more funerals than resurrections. As a pastor I am often asked to officiate at a funeral. No one has ever asked me to officiate at a resurrection. And if you judge by the visual evidence, it’s hard to believe that the dead will ever be raised. You can go out to the cemetery with a loaf of bread and a jug of tea and wait for someone to rise from the dead. We haven’t had any verified resurrections in 2000 years. Funerals we have aplenty. Where are the resurrections? (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) Related Resources: What does the Bible say about cremation? Should Christians be cremated? | GotQuestions.org Is burial the only option a Christian can consider? | GotQuestions.org Robertson and Plummer - Paul has just shown how full and unanimous is the testimony to the fact of the Resurrection of Christ, and from that solid basis he now passes on (δέ) to the main question, using a current skeptical assertion as a text. It is one statement against another. On the one hand the declaration of all the Apostles, from the first to the last of them, and of many other eyewitnesses, that Christ has been raised and abides forever as the Risen Lord (this is the force of the perfect tense ἐγήγερται throughout the argument); on the other the a priori dictum of certain cavillers, unsupported by any evidence, that there is no such thing as a resurrection of dead people. The latter position is analogous to the modern one; “Miracles don’t happen.” Which will the Corinthians, who long ago accepted Apostolic preaching, hold to now? (1 Corinthians 15 Commentary) Christ (Anointed One)(5547)(Christos from chrio = to rub or anoint, consecrate to an office) describes one who has been anointed with oil, one who has been consecrated. The majority of the NT uses refer to Jesus. Christos describes one who has been anointed, symbolizing appointment to a task. It is used here as the title "Anointed One" and is the Greek synonym for "Messiah." Christos is used in the Septuagint describing everyone anointed with the holy oil, especially the priesthood (Lev. 4:5+, Lev 4:16+) and it is also a name applied to those who were acting as redeemers like Cyrus. BDAG adds Christos signifies the "Fulfiller of Israelite expectation of a Deliverer" and was used in the Septuagint of the great messianic Ps 2:2+ describing the future day when "The kings of the earth take their stand And the rulers take counsel together against the LORD and against His Anointed (Hebrew = Mashiach/masiyah; Lxx = Christos)." Daniel 9:26+ gives us the incredible prophecy that after 69 weeks (483 years) "the Messiah (Hebrew = Mashiach/masiyah; Lxx = Christos) will be cut off," a specific prophecy of what would happen to Messiah and when it would happen. The Jews could have known and should have known (and some Jews have been saved when they read this prophecy) (See Luke 19:42+) Christos in 1-2 Corinthians (NOTE 14 USES IN 1 CORINTHIANS 15) - 1 Co. 1:1; 1 Co. 1:2; 1 Co. 1:3; 1 Co. 1:4; 1 Co. 1:6; 1 Co. 1:7; 1 Co. 1:8; 1 Co. 1:9; 1 Co. 1:10; 1 Co. 1:12; 1 Co. 1:13; 1 Co. 1:17; 1 Co. 1:23; 1 Co. 1:24; 1 Co. 1:30; 1 Co. 2:2; 1 Co. 2:16; 1 Co. 3:1; 1 Co. 3:11; 1 Co. 3:23; 1 Co. 4:1; 1 Co. 4:10; 1 Co. 4:15; 1 Co. 4:17; 1 Co. 5:7; 1 Co. 6:11; 1 Co. 6:15; 1 Co. 7:22; 1 Co. 8:6; 1 Co. 8:11; 1 Co. 8:12; 1 Co. 9:12; 1 Co. 9:21; 1 Co. 10:4; 1 Co. 10:16; 1 Co. 11:1; 1 Co. 11:3; 1 Co. 12:12; 1 Co. 12:27; 1 Co. 15:3; 1 Co. 15:12; 1 Co. 15:13; 1 Co. 15:14; 1 Co. 15:15; 1 Co. 15:16; 1 Co. 15:17; 1 Co. 15:18; 1 Co. 15:19; 1 Co. 15:20; 1 Co. 15:22; 1 Co. 15:23; 1 Co. 15:31; 1 Co. 15:57; 1 Co. 16:24; 2 Co. 1:1; 2 Co. 1:2; 2 Co. 1:3; 2 Co. 1:5; 2 Co. 1:19; 2 Co. 1:21; 2 Co. 2:10; 2 Co. 2:12; 2 Co. 2:14; 2 Co. 2:15; 2 Co. 2:17; 2 Co. 3:3; 2 Co. 3:4; 2 Co. 3:14; 2 Co. 4:4; 2 Co. 4:5; 2 Co. 4:6; 2 Co. 5:10; 2 Co. 5:14; 2 Co. 5:16; 2 Co. 5:17; 2 Co. 5:18; 2 Co. 5:19; 2 Co. 5:20; 2 Co. 6:15; 2 Co. 8:9; 2 Co. 8:23; 2 Co. 9:13; 2 Co. 10:1; 2 Co. 10:5; 2 Co. 10:7; 2 Co. 10:14; 2 Co. 11:2; 2 Co. 11:3; 2 Co. 11:10; 2 Co. 11:13; 2 Co. 11:23; 2 Co. 12:2; 2 Co. 12:9; 2 Co. 12:10; 2 Co. 12:19; 2 Co. 13:3; 2 Co. 13:5; 2 Co. 13:14; Raised (1453)(egeiro) means to rise (stand up) from a sitting or lying position (Mt 8:26, 9:5), to awaken from sleep (Mt 8:25), figuratively to "awaken" from death (rise up). Egeiro was used literally also to raise up or lift up a person either sitting or lying down. Figuratively egeiro was used to "raise up" a person from illness, thus restoring them to health. Figuratively as used in Romans 4:24, egeiro describes the bringing back of Jesus from the dead and thus raising Him or causing Him to rise. The idea of wake up from death is conveyed by egeiro because sleep was used as metaphor of death for believers (there is however no "soul sleep"). To raise up to a position as was David in Acts 13:22 (referring to his "promotion" to king). Egeiro is the verb Paul characteristically used when speaking of Jesus being raised from the dead (although his favorite noun for "resurrection" was anastasis). Egeiro in 1-2 Corinthians - 1 Co. 6:14; 1 Co. 15:4; 1 Co. 15:12; 1 Co. 15:13; 1 Co. 15:14; 1 Co. 15:15; 1 Co. 15:16; 1 Co. 15:17; 1 Co. 15:20; 1 Co. 15:29; 1 Co. 15:32; 1 Co. 15:35; 1 Co. 15:42; 1 Co. 15:43; 1 Co. 15:44; 1 Co. 15:52; 2 Co. 1:9; 2 Co. 4:14; 2 Co. 5:15 GLORIOUS DAY (Casting Crowns) One day the grave could conceal Him no longer One day the stone rolled away from the door Then He arose, over death He had conquered Now is ascended, my Lord evermore Death could not hold Him, the grave could not keep Him From rising again Living, He loved me Dying, He saved me Buried, He carried my sins far away Rising, He justified freely forever One day He's coming Oh glorious day, oh glorious day How do some among you (present tense - continually) say that there is no resurrection of the dead - He is referring to the fact that the church members at Corinth were saying that believers would not be raised from the dead. While we cannot discern from the text (or context) whether they were denying the resurrection of Christ or of all believers, most writers feel it is the latter (believer's) resurrection they were denying. They apparently had been influenced by the Greek philosophers and possibly also the Sadducees who did not believe in a literal resurrection.
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Utley - IF is another FIRST CLASS CONDITIONAL. Grammarians often call it a “simple” or “logical” condition (cf. 1 Cor 15:13, 14, 15, 16, 17, 19). Obviously in this verse Paul is using it to heighten his literary argument, not asserting that Christ has not been raised! But the logic in these next few verses is powerful. (1 Corinthians 15 Commentary) James Smith comments that "then Christ's Own Testimony was Untrue. He had given His promise: "I will rise again." "Destroy this temple (body) and in three days I will raise it up" (John 2:19). If He failed here, how could He be "the Resurrection and the Life?" (John 11:25). Explore the Bible - Paul resorted to a relentless logic to show how unreasonable it is to believe in the bodily resurrection of Christ and at the same time deny the bodily resurrection of believers. For the sake of argument, Paul assumed the false position of those who denied the bodily resurrection of believers. He then showed how following this kind of reasoning leads to impossible conclusions. Thomas Edwards - If their denial of the resurrection of the dead rests on a preconceived notion that it is impossible for dead men to come to life again, then it is impossible that Christ, who certainly died, can have risen from the dead. (1 Corinthians 15 Commentary) Kistemaker - With the double negative in the two parts of this verse, Paul writes a conditional sentence that is contrary to reality. The clause if there is no resurrection of the dead contrasts the fact that there is a resurrection. But if the critics deny this fact, then Paul draws for them the inescapable conclusion that Christ’s physical body did not rise from the grave either. (1 Corinthians Commentary) Jack Arnold - If there is no resurrection of the dead, then not even Christ has been raised. To deny a general resurrection of all Christians is to deny the specific resurrection of Christ. If human bodies do not survive death as the Greek philosophers claimed, then Christ’s body did not survive death and there is no resurrection of Christ. It is impossible to argue that Christ rose but Christians cannot either -- both will be resurrected or neither will be resurrected. What do we give up if we deny the resurrection of Christ? We give up any hope of any life after death because, for the Christians, there is no life after death apart from the resurrection. The resurrection makes a difference! Bob Utley on Paul's use of first class condition here - Obviously in this verse Paul is using it to heighten his literary argument, not asserting that Christ has not been raised! But the logic in these next few verses is powerful. If Christ has not been raised then: there is no resurrection at all, vv. 13, 16 our preaching is vain, v. 14 your faith is vain, v. 14 they are false witnesses, v. 15 your faith is worthless, v 17 you are still in your sins, v. 17 those who have died have gone, v. 18 we are of all men most to be pitied, v. 19 This theological issue of the resurrection of Christ is no minor issue either! He is alive or Christianity is a lie! This is a watershed doctrine! In 1957, Lieutenant David Steeves walked out of California’s Sierra Nevada Mountains 54 days after his Air Force trainer jet had disappeared. He told an unbelievable tale of how he had lived in a snowy wilderness after parachuting from his disabled plane. By the time he showed up alive, he had already been declared officially dead. When further search failed to turn up the wreckage, a hoax was suspected and Steeves was forced to resign under a cloud of doubt. More than 20 years later, however, his story was confirmed when a troop of Boy Scouts discovered the wreckage of his plane. Another “survival story” from centuries ago is still controversial. A man by the name of Jesus Christ walked out of the Judean wilderness making claims a lot of people found difficult to believe. He was later executed and pronounced dead. But 3 days later He showed up alive. And there have been skeptics ever since. But consider the facts of Christ’s life, death, and resurrection. His integrity is well-founded. Prophets foretold His coming. Miracles supported His deity. Eyewitnesses verified His resurrection. And today the Holy Spirit confirms to anyone who is seeking to know the truth that Jesus is alive. Yes, you can believe it! Do you? I know that Jesus lives today, No matter what the skeptics say; The evidence that we must weigh Says, "Jesus is alive!" —Sper The resurrection of Jesus is a fact of history that demands a response of faith. 1 Corinthians 15:14 and if Christ has not been raised, then our preaching is vain, your faith also is vain. (NASB 1995 - Lockman) 1Co 15:2,17 Ps 73:13 Isa 49:4 Ge 8:8 Mt 15:9 Ac 17:31 Ga 2:2 Jas 1:26 Jas 2:20 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries THE GOOD NEWS WOULD BE BAD NEWS! Paul's second conclusion (consequence) if Christ's resurrection were not true - the good news would be bad news! Robertson and Plummer - The sceptics still persist, and accept the denial of the antecedent: Christ is not risen. St Paul goes on to show what this denial involves, viz. (1) the falsification of Apostolic teaching and of Christian faith (14–17), and (2) the destruction of all Christian hope (18, 19). Thus by a reductio ad impossibile the denial is disproved. In short, the Resurrection of Christ is not an isolated fact or doctrine which can be accepted or rejected independently of other truths: it is the very centre of the Gospel. (1 Corinthians 15 Commentary) Kistemaker - Paul continues writing a conditional sentence that contrasts incorrect teaching with reality. (1 Corinthians Commentary) And if (first class condition assumed true for the sake of argument that) Christ (Christos) has not been raised (egeiro - see note on perfect tense), then (logical conclusion) our preaching is vain (without content, of no purpose, fruitless, void of effect, to no purpose, characterized by "nothingness," absolutely void, imaginary), your faith also is vain (useless, empty, without foundation) - Paul's point is that if Christ has not been raised from the dead then the Gospel, with its foundation being Christ's resurrection (1 Cor 15:3-4), is a worthless, totally useless Gospel and to believe in such a Gospel is also worthless. In effect the "Good News" was really "Bad News" if the skeptics reasoning were correct. What folly to preach about a man who is still dead in the grave! The idea is you remove the resurrection, there is nothing left of Christian theology! There is nothing to believe in. As
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Utley says "The first fruits in the OT were ripened sheaves of the barley harvest waved before the Lord in the Temple the day after the High Holy Sabbath of Passover Week, which would be Resurrection Sunday. They were given to show God’s ownership of the entire crop. This is an OT type for the promise of the resurrection of ALL Christ followers!" Related Resource: What was the firstfruits offering? GotQuestions.org Hodge - All the gloomy consequences presented in the preceding verses follow from the assumption that Christ did not rise from the dead. But as in point of fact he did rise, these things have no place. Our preaching is not vain, your faith is not vain, ye are not in your sins, the dead in Christ have not perished, we are not more miserable than other men. The reverse of all this is true.Christ has not only risen, but he has risen in a representative character. His resurrection is the pledge of the resurrection of his people. He rose as the first-fruits of them that slept, and not of them only, but as the first-fruits of all who are ever to sleep in Jesus. The apostle does not mean merely that the resurrection of Christ was to precede that of his people; but as the first sheaf of the harvest presented to God as a thank-offering, was the pledge and assurance of the ingathering of the whole harvest, so the resurrection of Christ is a pledge and proof of the resurrection of his people. In Romans 8:23; 11:16, the word aparche, first-fruits, has the same force. Comp. also Colossians 1:18, where Christ is called "the first begotten from the dead," and Revelation 1:5. Of the great harvest of glorified bodies which our earth is to yield Christ is the first-fruits. As he rose, so all his people must; as certainly and as gloriously, Philippians 3:21. Ray Pritchard - The term “first fruits” means the first in a long series. If there are “firstfruits,” there must be “second fruits” and “third fruits” and so on. His resurrection is the “down payment” that guarantees that all who follow him by faith will one day be raised as well. I love the words of the Puritan author Thomas Watson: “We are more sure to arise out of our graves than out of our beds. Oh! how precious is the dust of a believer!” (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) First fruits (536)(aparche - discusses first fruits in Old and New Testament from apó = away from + árchomai = to begin) (see also the discussion First Fruits, Christ - As OT Prophecy of His Resurrection) is first of all an OT technical term used to describe the first portion of a grain harvest or fruit harvest or the first portion of an animal offering, as from one's herd. The first fruits represented the first portion of an offering (grain or animal) or the firstborn male (Ex 13:12-15+, Nu 18:15, 16+), all of which were to be set aside (considered holy) and considered as belonging specifically to the Lord. The first portion of the harvest was regarded both as a first installment and as a pledge of the final delivery of the whole and were offered to God in thanksgiving for His goodness in providing them. G M Burge explains that "The Greek term aparche had a wide currency stretching from the fifth century b.c. through the patristic period. It referred to the first produce or profits that might be given as a gift of thanksgiving. The recipient might be a person or, as in most cases, the Temple. Its use evolved so that any offering—even Temple taxes on the people—could be called aparche. (Dictionary of Paul and His Letters.InterVarsity Press) The word was used in various ways: a birth certificate, a certificate of authorization, a yearly offering for a god, or inheritance tax. First fruits (see dictionary discussions) is related to the Jewish term that refers to that which is set apart to God before remainder could be used. Under the Mosaic Law Israel was to bring the first fruits of the grain to the LORD and in this act they were acknowledging that all produce was God's. The first fruits of a harvest of grain was an indication of a greater harvest to come. Aparche 8v - Rom. 8:23; Rom. 11:16; Rom. 16:5 (first fruits = believers); 1 Co. 15:20; 1 Co. 15:23; 1 Co. 16:15; Jas. 1:18 ; Rev. 14:4 Related Resources: What is the meaning of Easter? What does Easter mean? | GotQuestions.org What is the origin of the Easter bunny and Easter eggs? | GotQuestions.org Should Christians celebrate Easter? | GotQuestions.org Is Easter a pagan holiday? | GotQuestions.org What are the origins of Easter? | GotQuestions.org What is Easter Sunday? | GotQuestions.org Why do we celebrate Easter? | GotQuestions.org Who was Ishtar, and is there any connection between Ishtar and Easter? | GotQuestions.org Matthew
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Utley - In Adam all humanity has been affected by sin (death). (ED: cf Ro 6:23+) In Christ, potentially all humanity can be affected by grace. So also in Christ (Christos) all will be made alive - NLT = "everyone who belongs to Christ will be given new life." In Christ (locative of sphere) is a short but profound phrase describing all who are by grace through faith enter into the New Covenant with Christ, being made one with Him, in perfect union with Him, and forever identified with Him. As Paul had taught in 1 Cor 1:30+ "by His doing you are in (locative of sphere) Christ Jesus, Who became to us wisdom from God, and righteousness and sanctification, and redemption." Note that Paul is not teaching universalism! (the phrase "made alive" is never used of unbelievers). The all who will be made alive are the "all" who believe in Christ. The phrase will be made alive is the result of the truth that all believers in Christ will be resurrected bodily and live forever with Christ. Note the future tense which guarantees our future hope. Now our "hope" is the absolute assurance that God will do good to us in the future, and thus we know that we can count on our being made alive in new bodies. The passive voice indicates this "re-vivification" so to speak is the result of external, supernatural power (aka divine passive). Note that it is also true that believers have been "spiritually resurrected" for in Romans Paul explains that believers "have been buried with Him through baptism (NOT WATER BUT IDENTIFICATION WITH HIM WHEN WE BELIEVED) into death, so that as Christ was raised from the dead through the glory of the Father, so we too might walk in newness of life. 5 For if we have become united with Him in the likeness of His death, certainly we shall also be in the likeness of His resurrection" (Ro 6:4-5+) Kenneth
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Utley has a different suggested arrangement of the following section - Paul uses a series of illustrations that show the continuity, and yet difference, between the physical body and the spiritual body. (1) seed vs. mature plant, v. 37 (2) human vs. animal flesh, v. 39 (3) heavenly body vs. earthly bodies, v 40 (4) night lights vs. Sun light, v. 41 (1 Corinthians 15 Commentary) Robertson and Plummer go on to say "Plato in the Phaedo, and Cicero in the Tusculan Disputations, argue for a future life; but resurrection is beyond their view. Does St Paul confuse the resurrection of the body with the immortality of the soul? Only so far as those with whom he is arguing confused the two. According to current ideas, to deny the possibility of resurrection was coming very near to denying any real life beyond the grave. The body was commonly regarded as the security for the preservation of personality. If the body was never to be preserved, the survival of the soul would be precarious or worthless. Either the finite spirit would be absorbed in the Infinite Spirit, or its separate existence would be shadowy, insipid, and joyless. St Paul shapes his argument to meet both classes,—those who denied the resurrection of the body, but allowed the survival of the soul, and those who denied both. Christ, in refuting the Sadducees, treated the two doctrines as so closely connected that to admit immortality and deny resurrection was illogical. Christ argues from the Living God, as St Paul from the Risen Christ. The continued relation of the Living God to each one of the patriarchs implied the permanence of their personal life. The continued relation of believers to the Christ who has been raised in the body implies the permanence of their bodily life.(1 Corinthians 15 Commentary) Utley explains Paul's technique of asking using questions - This is Paul’s use of a literary technique called diatribe (See "Diatribes in Religious Speech"). This question/answer format is also seen in the OT in Malachi and in the NT in Romans and 1 John. The subject of the literary work is carried forward by a dialog between the writer and a supposed objector. Here the argument is moved on to a slightly different theme. First, some of the factious groups denied the resurrection of Christ and thereby the resurrection of all believers. Now Paul addresses those who question the form of the resurrection body. (1 Corinthians 15 Commentary) But someone will say - Paul moves further in his defense of the doctrine of the resurrection and imagines someone saying "Okay, let's assume the doctrine is true. What does the resurrected person look like?" Robertson paraphrases it "Granted that historical testimony and natural fitness are in favour of believing that Christ rose again as an earnest that we shall be raised, is our bodily resurrection possible? Can we conceive such a thing? We cannot be expected to believe what is impossible and inconceivable." How are the dead raised (egeiro)? And with what kind of body do they come? - "But some one is sure to object, Is it possible for the dead to be raised? Why, with what kind of a body will they come back" (R & P) Part of this type of question might come from the fact that everyone knew when you put a body in the grave, it begins to decay, or as the Bible itself says "dust to dust." (Ge 3:19+). And what about bodies buried at sea? Or what about a person who was cremated? Or what about a person donating part of their body (say a kidney) to another person? How could these bodies be raised? What would they look like? "In verses 36–49 Paul answers the questions of verse 35 in four ways: (1) he gives an illustration from nature, (2) he tells what kind of body resurrection bodies will be, (3) he contrasts earthly and resurrection bodies, and (4) he reminds them of the prototype resurrection, in which they already believed." (MacArthur MNTC- 1 Corinthians) Thomas
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Utley writes that "Verses 54 and 55 are obviously Paul’s way of taunting mankind’s last great enemy—death, which has been completely vanquished in Christ’s resurrection from the dead and His followers having been freed from sin’s penalty (ED: eternal death, and sin's power) and awaiting a certain resurrection themselves." "O DEATH (thanatos), WHERE IS YOUR VICTORY? O DEATH (thanatos), WHERE IS YOUR STING - Paul is quoting freely from Hos 13:14 (see Related Passages above). It is almost as if Paul is taunting or mocking death personified because he knows death is a defeated enemy. Sting is a fascinating picture which represents death as a venomous creature, a scorpion or a hornet, which is rendered harmless. In the next verse Paul explains that "the sting of death is sin."