1 Coríntios 15
Ray Stedman · Citado em PreceptAustin
1 Coríntios 15
Stedman applies these truths - I do not know anything that means more to me as a Christian than the fact that every day I can lay hold of the grace of Jesus Christ. He is not a distant Savior who lived twenty centuries ago. He is alive, and I meet him every day. When I find myself having failed, faltered, and sinned, I come again and receive from him the cleansing that he has won for me on Calvary. My sins are washed away anew. I am forgiven once again, and given a clean slate to start over again from that moment. That gives me new power to say, "No!" to all the evil, afflictions, and pressures of my life. I know that that evil is put away; it will never come back to haunt me; I will not have to face it at the judgment seat of God. I call turn instead to try to make up, in as many ways as I can, to others for the hurt I have done, and to help others find the way of release and deliverance out of heartbreak and sorrow and guilt arid fear. (1 Corinthians 15:50-58 The Victory Of The Mystery)
1 Coríntios 15
Stedman - That is the great event, the great change that is coming. I believe, as I have already stated, that this occurs for every one of us when we step out of time into eternity, but it will also occur when Jesus steps back out of eternity into time (The Victory Of The Mystery) Robertson and Plummer - The marvellous change from death to life and from mortal to immortal will not be a long process, but instantaneous; and it will be final. (1 Corinthians 15 Commentary) And the dead will be raised (egeiro) imperishable - In the grave the dead bodies are decomposed, decayed, perishing, but when they are raised, they are in a state that is no longer subject to decay or death. They are raised imperishable and immortal. ILLUSTRATION - During the Civil War a group of soldiers had to spend a winter night without tents in an open field. During the night it snowed several inches, and at dawn the chaplain reported a strange sight. The snow-covered soldiers looked like the mounds of new graves, and when the bugle sounded reveille a man immediately rose from each mound of snow, dramatically reminding the chaplain of this passage from 1 Corinthians. (John MacArthur) And we will be changed (allasso) - This is part of the mystery, all (living or dead) will receive a "Divine Makeover." Sometimes things can be changed for the worse, but that is not the case for now the corruptible bodies are forever changed for the better (the best). Presumably this change occurs when the resurrected bodies of dead saints go into the air with the bodies of the living saints. At that time in an instant all the bodies of the believers are immediately changed into the imperishable, immortal bodies that each person will retain throughout eternity. Paul Apple notes that Solomon looks at life under the sun; but the Apostle Paul takes us to the next level - that of what awaits after death. The fate of the sons of men and the fate of beasts is the same. As one dies, so dies the other. Indeed they all have the same breath and there is no advantage for man over beast. For all is vanity. All go to the same place. All come from the dust, and all return to the dust. Eccl.3:19-21 A soldier said, "When I die do not sound taps over my grave, but reveille—the morning call, the summons to rise." When that great Christian scientist, Sir Michael Faraday, was dying, some journalists questioned him as to his speculations for a life after death. "Speculations! "said he, "I know nothing about speculations. I'm resting on certainties. 'I know that my Redeemer liveth,' and because He lives, I shall live also." Adrian Rogers - Someone has said that the average person blinks somewhere between 10,000 to 20,000 times a day. In one of those times, Jesus could return! That is an awesome thought....In that scrap yard, there was a great magnet on a crane that would pick up metal. If you swung that magnet across the ground, not every piece of metal would rise — only that which was made of iron. Why is that? Because the iron has the same nature as the magnet. In the same way, if you have the same nature as Jesus Christ, then when He comes again, you're going up whether you're beneath the ground or on top of the ground. Simply said, if you've been heaven-born you will be heaven-bound. Left Behind? - I read a cute but true story. In a certain Bible College, it was the habit of six young men to gather for a prayer meeting right at the crack of dawn each day. They would kneel and pray in a special room at the end of their floor in a dormitory. One of these college students would always fall asleep while praying. The others thought they would play a practical joke on him, so one morning they planted a fellow student with a trumpet outside the window of the room in which they prayed. They all knelt to pray and the young man fell asleep on his knees as always. The others quietly got off their knees and tiptoed away, hiding in the last room way down the hail. The trumpeter then gave a huge blast on the trumpet. The young man awakened from his sleep to find his friends had all disappeared. He concluded that the rapture had taken place and he was left behind. He began to shake and sweat. He got up, ran down the hall and looked in every room but found no one. When he came to the last room and found his friends doubled up with laughter, the young man literally passed out on the spot due to fear. What kind of fear will grip the unsaved when the rapture does occur and they are left only to face the angry wrath of God? - Jack Arnold Related Resources: What are the seven trumpets of Revelation? | GotQuestions.org Is the last trumpet of 1 Thessalonians 4 the same as the seventh trumpet of Revelation? | GotQuestions.org Question: What is the difference between the Rapture and the Second Coming? Answer: The rapture and the second coming of Christ are often confused. Sometimes it is difficult to determine whether a scripture verse is referring to the rapture or the second coming. However, in studying end-times Bible prophecy, it is very important to differentiate between the two. The rapture is when Jesus Christ returns to remove the church (all believers in Christ) from the earth. The rapture is described in 1 Thessalonians 4:13-18 and 1 Corinthians 15:50-54. Believers who have died will have their bodies resurrected and, along with believers who are still living, will meet the Lord in the air. This will all occur in a moment, in a twinkling of an eye. The second coming is when Jesus returns to defeat the Antichrist, destroy evil, and establish His millennial kingdom. The second coming is described in Revelation 19:11-16. The important differences between the rapture and second coming are as follows: 1) At the rapture, believers meet the Lord in the air (1 Thessalonians 4:17). At the second coming, believers return with the Lord to the earth (Revelation 19:14). 2) The second coming occurs after the great and terrible tribulation (Revelation chapters 6–19). The rapture occurs before the tribulation (1 Thessalonians 5:9; Revelation 3:10). 3) The rapture is the removal of believers from the earth as an act of deliverance (1 Thessalonians 4:13-17, 5:9). The second coming includes the removal of unbelievers as an act of judgment (Matthew 24:40-41). 4) The rapture will be secret and instant (1 Corinthians 15:50-54). The second coming will be visible to all (Revelation 1:7; Matthew 24:29-30). 5) The second coming of Christ will not occur until after certain other end-times events take place (2 Thessalonians 2:4; Matthew 24:15-30; Revelation chapters 6–18). The rapture is imminent; it could take place at any moment (Titus 2:13; 1 Thessalonians 4:13-18; 1 Corinthians 15:50-54+). Why is it important to keep the rapture and the second coming distinct? 1) If the rapture and the second coming are the same event, believers will have to go through the tribulation (1 Thessalonians 5:9; Revelation 3:10). 2) If the rapture and the second coming are the same event, the return of Christ is not imminent—there are many things which must occur before He can return (Matthew 24:4-30). 3) In describing the tribulation period, Revelation chapters 6–19 nowhere mentions the church. During the tribulation—also called “the time of trouble for Jacob” (Jeremiah 30:7)—God will again turn His primary attention to Israel (Romans 11:17-31). (See also Richard Mayhue's article) The rapture and second coming are similar but separate events. Both involve Jesus returning. Both are end-times events. However, it is crucially important to recognize the differences. In summary, the rapture is the return of Christ in the clouds to remove all believers from the earth before the time of God’s wrath. The second coming is the return of Christ to the earth to bring the tribulation to an end and to defeat the Antichrist and his evil world empire. WHEN DOES THE RAPTURE OCCUR? Pre-Tribulation, Mid-Tribulation, Post-Tribulation? The Tribulation Seventieth Week of Daniel Pre-Tribulation Rapture Ends the Church Age Mid-Tribulation Rapture | v Post-Tribulation Rapture Prior to the Millennium 3.5 Years 3.5 Years As discussed earlier, "tribulation" is the term commonly applied to the seven year period representing Daniel's 70th Week (Da 9:27-note), in spite of the fact that specific designation of the seven year period is never specifically referred to as The Tribulation. Jesus did identify the last 3.5 years of the seven year period as the Great Tribulation (Matthew 24:21, cp Re 7:14-note). Nevertheless, because the term Tribulation is so firmly entrenched in Christian teaching on the end times, it will be retained as a general reference to the Seventieth Week of Daniel. Showers comments on why the views of the timing of the Rapture are so divergent among well meaning Christians - Why then do Christians come to different conclusions regarding the time of the Rapture of the church? The Scriptures do not give a specific statement concerning the time of this event. As a result, every person who studies the subject of the Rapture is forced to look for inferences of its time from different details presented in the Bible. (Showers, R. E. (1995). Maranatha Our Lord, Come! Bellmawr, New Jersey: The Friends of Israel Gospel Ministry, Inc) (See also his article The Imminent Coming of Christ and related article, article 2) Related Resources: The Order of Resurrections First and Second Resurrections Discussion of the Timing of Various Resurrections in Scripture - Gotquestions.org What is the first resurrection? What is the second resurrection? Gotquestions.org What is the concept of a secret rapture? Gotquestions.org What are the strengths and weaknesses of the pre-wrath view of the rapture? Gotquestions.org What is the rapture of the church? Gotquestions.org How can I be ready to be caught up in the rapture? Gotquestions.org What are the strengths and weaknesses of the pretribulational view of the rapture (pretribulationism)? Gotquestions.org How can I be sure I won’t be left behind in the rapture? Gotquestions.org What are the strengths and weaknesses of the post-tribulational view of the rapture (posttribulationism)? Gotquestions.org When is the Rapture going to occur in relation to the Tribulation? Gotquestions.org Will there be a second chance for salvation after the Rapture? Gotquestions.org PRE-TRIBULATION RAPTURE In regard to the timing of the Rapture, the most commonly held view among evangelicals is that the Rapture will be Pre-Tribulation. This view holds that Christ does not actually set foot on earth but that believers meet Him in the air as described in 1Th 4:13-18. At the end of the Tribulation, when the Lord returns, Christians who have been raptured will come with the Lord (see notes beginning at Re 19:11-note; Re 19:14-note). Observations which favor a Pre-Tribulation Rapture are listed below for your consideration. It should be noted that virtually all of these observations are of the indirect nature. In other words, there is no single passage of Scripture that unequivocally makes the statement "Jesus will return to rapture His Church before (or during the middle or after) the Seventieth Week of Daniel." Nevertheless, in my opinion, the weight of "circumstantial" evidence makes a strong case for a pre-tribulation rapture. And yet as believers we will disagree over the timing of the rapture, but we should not let such disagreements produce divisions, the exact effect the enemy would seek to produce in the Body of Christ. The prayer of our Lord before He was crucified was for His disciples to be "perfected in unity (brought to complete unity), that the world may know that Thou didst send Me, and didst love them, even as Thou didst love Me." (Jn 17:23) One thing all believers can agree on without reservation or argument is that Jesus will return (Bridegroom ) and will gather His Church (His Bride) to Himself and we will all be together in perfect union and harmony forever (1Th 4:18-note)! (see Tony Garland's discussion of Marriage of the Lamb especially The Jewish Wedding Analogy) Therefore the glorious truth that unites us, is far greater and more profound than the issues which might separate us, and so now as those who are called to live with an eternal mindset as aliens and strangers (1Pe 2:11-note), let us agree to amicably, lovingly disagree! With that introduction, the arguments for a mid-tribulation or post-tribulation rapture will not be discussed at any length and the interested reader is referred to other resources that deal more completely with the topic of the rapture, specifically the timing of this event. See also paper by Richard L Mayhue - Why a Pretribulational Rapture? 1) There are numerous allusions in Jesus' messages to the Seven Churches that His return could be imminent (see note on Imminency) and at any moment. The point is that Jesus could return at any time and that nothing must transpire before He comes. Note also that another truth inherent in the teaching of imminency is that Christ's return will be sudden and unexpected. If the Rapture were to be mid-tribulation, the day of His return could be accurately calculated from date of the signing of the covenant between Antichrist and Israel, which signals the beginning of the Tribulation (Da 9:27-note). Remember (present imperative - command to make this your lifestyle!) therefore from where you have fallen, and repent (aorist imperative - Do it now! Don't delay! It is urgent!) and do (aorist imperative - Do it now! Don't delay! It is urgent!) the deeds you did at first; or else I am coming to you, and will remove your lampstand out of its place-- unless you repent. (Re 2:5-note) Repent (aorist imperative - Do it now! Don't delay! It is urgent!) therefore; or else I am coming to you quickly, and I will make war against them with the sword of My mouth. (Re 2:16-note) 'Nevertheless what you have, hold fast (aorist imperative - Do it now! Don't delay! It is urgent!) until I come. (Re 2:15-note) 'Remember (present imperative - command to make this your lifestyle!) therefore what you have received and heard; and keep (present imperative - command to make this your lifestyle to keep in view, so as to watch over, give watchful care, continually guarding!) it, and repent (aorist imperative - Do it now! Don't delay! It is urgent!). If therefore you will not wake up, I will come like a thief, and you will not know at what hour I will come upon you. (Re 3:3-note) I am coming quickly; hold fast (present imperative - command to make this your lifestyle!) what you have, in order that no one take your crown. (Re 3:11-note) Comment: Salvation cannot be lost, but a reward can be - see 1Co 3:15; 2John 8. 2) Jesus message to the Church at Philadelphia is stated in such a way as to convey the sense of a future predictive, protective aspect. Revelation 3:10 Because you have kept the word of My perseverance, I also will keep (tereo) you from (ek) the hour of testing, that hour which is about to come upon the whole world, to test those who dwell upon the earth (earth dwellers is a unique term {not oikeo the usual verb = to dwell but katoikeo = to settle down, a more "intense" or committed dwelling, signifying that they are fixated on earth with absolutely no desire to be heaven bound} John uses katoikeo repeatedly {some 10 times beginning in Re 6:10-note through the last use in Rev 17:8-note} in Revelation 6-19 to describe unbelievers who remain on earth during that period and steadfastly refuse to repent and believe the gospel. In Rev 13:8-note and Rev 13:14-note these individuals are specifically defined as those "whose name has not been written in the book of life"). (Rev 3:10-note) Comment: Admittedly Re 3:10-note is hotly debated in regard to whether or not it supports a pre-tribulation rapture. Without going into great detail, the debate is primarily focused on Jesus' intended meaning in His phrase "I will keep you from the hour of testing", some (especially those that favor a post-tribulation rapture) interpret this to mean Jesus will keep us "through" the testing, while the pre-tribulation camp interprets this phrase to mean that He will take the Church "out of" the time of testing. Despite attempts to suggest otherwise, the Greek preposition ek does have the meaning of out of or from. If Jesus had used other prepositions such as dia which means through and en which means in either of these prepositions would favor the post-tribulation view that the church was destined for wrath (this subject is discussed below - see 1Th 1:10-note; 1Th 5:9-note). If you are interested in more in depth discussion on the preposition ek relative to Rev 3:10-note see the article entitled The Rapture in Revelation 3:10 by Jeffrey L Townsend - This is the same article that is in Bibliotheca Sacra Volume 137: Page 252, July-Sept, 1980) (Townsend also discusses John 17:15b at length, where Jesus asks His Father to "keep {tereo} them from {ek} the evil"). Also note the fact that multitudes of believers will be martyred during the last 3.5 years of the Great Tribulation (see Rev 7:9-note; Rev 7:14-note) would hardly support the premise that Jesus "keeps" (guards, protects) believers during the Seven Year Tribulation, specifically the horrific last 3.5 years when the Antichrist rules the world (Rev 13:16-note; Rev 13:17-note; Rev 13:18-note). In regard to the phrase the hour of testing , notice that in Greek the definite article "the" (tes) precedes hour which is a reference not just to any time of testing (believers are always being tested) but to a very specific identifiable period of testing. Jesus did not further identify this specific time, but in the context (context is critical for accurate interpretation) of the book of Revelation and with the knowledge that there is a very specific time of testing coming upon the entire world, the Seventieth Week of Daniel (Da 9:27-note), it is very reasonable to conclude that this figurative use of the hour (i.e., it is clearly not a literal 60 minute time period) refers to the time of the Tribulation. It is notable that there are some 12 uses of the word hour in the Revelation, chapter 14 having two uses that are relevant to this discussion… Revelation 14:7 and he (another angel flying in midheaven having an eternal gospel to preach to the entire world - see Re 14:6-note) said with a loud voice, "Fear God, and give Him glory, because the hour of His judgment has come; and worship Him who made the heaven and the earth and sea and springs of waters." (Re 14:7-note)… 15 And another angel came out of the temple, crying out with a loud voice to Him who sat on the cloud, "Put in your sickle and reap, because the hour to reap has come, because the harvest of the earth is ripe." (Re 14:15-note). Comment: These verses are chronologically at the midpoint of the tribulation (as determined by close observation and literal interpretation of the Revelation) and therefore would in fact lend some support to a mid-tribulation rapture, for the hour that the angelic messengers are referring to is God's final outpouring of wrath during the last 3.5 year Great Tribulation. On the other hand, this truth does not exclude a pre-tribulation rapture, although it would argue against a post-tribulation rapture. Notice who is the object of this world wide testing - the earth dwellers, not the faithful. Again this observation regarding the recipients of the testing is indirect support for the fact that the church will not be present. To be sure, many peoples will come to know Christ during the tribulation period (Re 7:9-note; Re 7:14-note) and especially the Great Tribulation, but they are not benefactors of God's promise in Rev 3:10-note to keep them from the hour of testing. In fact, the world wide testing is undoubtedly an "impetus" that God's Spirit uses to awaken their dead souls to receive the life giving Gospel proclaimed throughout the world by the angel in mid-heaven (Rev 14:6-7-note). However, even as they receive Christ and refuse Antichrist, they do so with the realization that they will mark themselves as targets who are subject to martyrdom at the hands of the Antichrist! Townsend sums up the arguments that Re 3:10-note supports a pre-tribulation rapture noting that… Although Revelation 3:10 describes the result of the rapture (i.e., the position and status of the church during the tribulation) and not the rapture itself, the details of the hour of testing just mentioned establish the Pretribulation rapture as the most logical deduction from this verse. The promise of preservation is from a period of time which will envelope the whole world. Only a Pretribulation rapture would remove the church completely from the earth and its time continuum. Thus the Pretribulation rapture is found to be a proper logical deduction from the data found in Rev 3:10-note. (Ibid) To reiterate, although Rev 3:10-note supports a pre-tribulation rapture, it does not dogmatically make that statement and it is therefore open to honest criticism by those who hold other viewpoints on the timing of the Rapture. Keith Essex has the following quote that summarizes thoughts on the rapture in Revelation 3:10 - Gerald Stanton derives four facts from Rev 3:10. First, this promise applies not only to one local assembly existing in the days of the apostle John but to the entire church of Jesus Christ. The constant refrain in all seven messages from Christ to these churches is “He who has an ear, let him hear what the Spirit says to the churches” (Rev 2:7, 11, 17, 29; 3:6, 13, 22). Second, the trial which is coming is not local, but is “about to come upon the whole world.” The persecutions of the past were usually limited to one country or area. This trial must refer to the tribulation to come when all the world will be “amazed and follow after the beast” (Rev 13:3), and all who worship him will come under the wrath of God (Rev 13:8; 14:9–11). Third, “those who dwell on the earth” (katoikeo) is not a suitable description for the members of the church (cf. Phil 3:20; Heb 11:13) (Ed: See study of this verb katoikeo). Fourth, the grammar of τηρέω eκ (tereo ek), though not conclusive, favors ‘removal from’ the hour of trial. Stanton concludes, "In the words “I come quickly” [Rev 3:11] may be seen the rapture, and the reference to “thy crown” [Rev 3:11] suggests the Bema seat judgment to follow. “Because thou hast kept the word of my patience, I also will keep thee from the hour of temptation, which shall come upon all the world, to try them that dwell upon the earth.” Here, then, is a promise which clearly indicates the pre-tribulation rapture of the Church." (See Keith Essex's 25 page well documented paper The Rapture and the Book of Revelation - TMSJ 13/2, Fall, 2002, pages 215-239) 3). In Revelation 2-3 we see repeated references to what the Spirit says to the churches… He who has an ear, let him hear what the Spirit says to the churches. (Re 2:7-note; Re 2:11-note; Re 2:17-note; Re 2:29-note; Re 3:6-note; Re 3:13-note; Re 3:22-note) In Rev 4:1-note, John begins with the time phrase after these things. What things? In context, the things Jesus has just said to the Churches in Revelation 2-3. And then in Re 13:9-note John records a statement very similar to that Jesus had stated to each church… If anyone has an ear, let him hear. Notice, that conspicuously missing from this phrase in Rev 13:9-note are the words what the Spirit says to the churches. In short, although, the phrase in Re 13:9-note is similar to the phrases in Revelation 2-3, there is no reference to the Church. The implication is that the Church is not present, having been removed from earth prior to the onset of the Tribulation. 4). After Revelation 4, John presents two ''new groups'' inaugurated to accomplish God's work of ministry. In Re 11:3ff-note we see God's two witnesses and in Re 7:4f-note we see 144,000 Jews sealed and protected. If the Church is present during the Tribulation, why is she not also mentioned as God's instrument for the proclamation of the Gospel? And if the Church is present, why isn't she sealed, especially in view of the fact that she is to be kept from the hour of testing which is about to come upon the whole world (Re 3:10-note)? The answers to these questions support the conclusion that the Church is not present on earth after Revelation 4 and that God provides other witnesses who can testify to the truth of the Gospel. 5). The Lord's return would not surprise the Church if the rapture were either mid- or post-tribulation. Why? The answer becomes clear from review of Da 9:27-note for when the Antichrist brokers a covenant with Israel, believers could theoretically began to mark off time and thus the day of the Lord's return could be known with certainty. But in the Olivet Discourse (Matthew 24-25) Jesus Himself taught… of that day and hour (of the return of Christ) no one knows, not even the angels of heaven, nor the Son, but the Father alone. For the coming of the Son of Man will be just like the days of Noah. (Matthew 24:36,37) Much of the rest of the Olivet discourse is an urgent exhortation to always be ready and watching for Christ's return, an exhortation that would be contradictory and unnecessary if we knew in advance the day of His coming. The initial phase of the coming of Christ to rapture His Bride, the Church, therefore, is always imminent (see note on Imminency). For those who come to faith in Christ in the Great Tribulation, they can know to some degree the time of the Lord's return. John Piper (who I respect greatly) favors a post-tribulation rapture (Definitions and Observations Concerning the Second Coming of Christ - Scroll down to "Arguments for Post-tribulationism") but in his comments on Luke 13:24ff he makes this comment regarding our need to strive to enter through the narrow door… Jesus warned that the days just before His Second Coming would be in many ways very normal. It will be, Jesus says, like the days of Noah before the flood came and swept people away who were utterly unsuspecting Comment: If one believes in a Post-Tribulation Rapture, it hardly seems possible that the days of the last half of the Tribulation would be "very normal!" In addition if Jesus raptures all believers at the end of the Tribulation, who is left to populate the Millennial Kingdom? This would also seem to be a strong logical argument against a post-tribulation rapture. STEPS IN A JEWISH WEDDING** Step Description Scriptures Marriage Covenant The father pays for the bride and establishes the marriage covenant. Ac 20:28; 1Co 6:19,20;11:25 Ep 5:25, 26,27 Bridal Chamber Prepared The son returns to his father’s house and prepares the bridal chamber. Jn 6:62; 14:2; Ac 1:9, 10, 11 Bride Fetched At a time determined by the father (Mt 24:36), the groom fetches the bride to bring her to his father’s house. “Although the bride was expecting her groom to come for her, she did not know the time of his coming. As a result, the groom’s arrival was preceded by a shout, which forewarned the bride to be prepared for his coming. Jn 14:3; 1Th 4:13, 14, 15, 16, 17, 18 Bride Cleansed The bride undergoes ritual cleansing prior to the wedding ceremony. 1Co 3:12, 13, 14, 15; Re 19:7, 8 Wedding Ceremony The private wedding ceremony. Re 19:7 Consummation In the privacy of the bridal chamber the bride and groom consummate the marriage. Re 19:7 Marriage Feast The celebratory marriage feast to which many are invited. Mt 22:1-14; 25:1-13; Lk 12:36 **From Tony Garland's discussion of Marriage of the Lamb specifically The Jewish Wedding Analogy 6) The Church has been looking for and expecting Jesus to return at any moment ever since His ascension (see Imminency). This point is similar to point #1. In his letter to the Thessalonians Paul writes that… they themselves report about us what kind of a reception we had with you, and how you turned to God from idols to serve a living and true God, and to wait (present tense = keep on waiting expectantly, waiting with a sense of anticipation as the habit of their life) for His Son from heaven, Whom He raised from the dead, that is Jesus, Who delivers us from (ek = out of - cp point #2 above) the wrath to come. (1Th 1:9-note; 1Th 1:10-note) Comment: Although believers fully recognize the seriousness of God's wrath against sin, they rest in the glorious truth of the gospel that Christ delivers His own from (ek) or out of the coming wrath. Some expositors favor this deliverance as a reference to rescue from the eternal wrath of God in the Lake of fire. However, in the context of Paul's eschatological teaching that the Day of the Lord is associated with unbelievers who are in darkness (1Th 5:1, 2, 3 -note), it seems more likely that in 1Th 1:10-note the specific wrath (definite article is present) refers to the Tribulation which overlaps with the Day of the Lord. As Paul explained in 1 Thessalonians 5:9 God has not destined believers for wrath. The Tribulation is certainly a time of wrath, especially the last 3.5 years of the Great Tribulation (where the word wrath is heavily concentrated, 9/11 uses in Revelation occurring from chapter 11 onward which describes the last 3.5 years) And here in 1Th 1:10-note Paul emphasized that Jesus delivers believers from the wrath to come which would correlate with a Pre-Tribulation Rapture. Now, admittedly, this same reasoning could be used to support the premise of a Mid-Tribulation Rapture, because this timing would also effect a rescue of believers from the Great Tribulation or last 3.5 years during which mankind will experience the primary outpouring of God's wrath. However, one of the greatest arguments against a Mid-Tribulation Rapture is that the time of the "initial phase" of Christ's return (as opposed to the "second phase" usually referred to as The Second Coming at the end of the Great Tribulation) to rapture the church could be calculated by using the date the Antichrist secured the covenant with Israel and adding 1260 days, 42 months or 3.5 years to that date (Seventieth Week of Daniel or notes Da 9:27-note). The upshot is that for the first 3.5 years believers would have no sense of Christ's imminent return such as Paul described! The Thessalonians and Paul himself (as well as Silas and Timothy) fully expected to meet the Lord in the air as indicated by his use of the first person plural pronoun in the following verses… For this we (Paul and the Thessalonian believers) say to you by the word of the Lord, that we (Paul and the Thessalonian believers) who are alive, and remain until the coming of the Lord, shall not precede those who have fallen asleep… Then we (Paul and the Thessalonian believers) who are alive and remain shall be caught up together with them in the clouds to meet the Lord in the air, and thus we shall always be with the Lord. (See 1Th 4:15-note; 1Th 4:17-note) Comment: It is significant to note in these relatively early years of his ministry, Paul considered it likely that he, himself, would be living when Christ returned. This divinely inspired conviction proves that the rapture has always been imminent, not contingent on other events that must come first. That is why Jesus urged His disciples always to be watchful and ready for His return - Matthew 24:42,44. 7) Another observation that indirectly favors a Pre-Tribulation Rapture is the fact that the Church is repeatedly instructed to watch for Christ and never for the Antichrist. 8) Another "argument from silence" is the complete absence of any statement of rapture in the closing days of Daniel’s Seventieth Week 9) Another line of indirect evidence favoring a Pre-Tribulation Rapture is the Jewish focus of Daniel’s Seventieth Week. In other words the tribulation, the Seventieth Week of Daniel, is primarily focused on Daniel's people, the Jews, (Da 9:24-note) and thus it is not surprising that there is no mention of the Church after Revelation 2-3. This notable absence of Christ's Bride, the Church from Revelation 4-18, is most logically explained by her Pre-Tribulation Rapture by her Bridegroom and the subsequent renewal of Jehovah's redemptive program for His beloved "Wife", Israel (as He describes her in Je 31:32, Is 54:5, Ho 2:19). As an aside, some argue that although the term "church" is not present in Rev 4-18, the term "saints" is present and they are one in the same. Saints however is simply a generic term for believers of all ages {e.g., "saints" is a common term in Daniel for believers and has no specific reference to the entity of the "church" which is composed of saints} and does not prove the church is present in Rev 4-18. 10) Where is the church mentioned in Revelation 6-19? It is fascinating that John mentions 7 literal churches (granted they probably have symbolic meanings also) in Revelation 2-3 and then after describing the incredible scene in Heaven in Rev 4-5 makes absolutely not a "peep" about the Church in Revelation 6-19! Not one word about the Church in the Day of the LORD'S wrath! And to say that John's mention of "Israel" in Revelation 7:4 is a reference to the Church borders on the absurd to ridiculous, for even the immediate context lists twelve tribes all with names of tribes that composed the nation of Israel in the OT. Beloved, if this is not Israel and these are not tribes, then it follows one can make ANY passage in Scripture mean anything he wants it to mean! So again, the literal Church of Jesus Christ is not literally mentioned on earth in Revelation 6-19 which clearly describe the final outpouring of the wrath of God on the sinful, rebellious, God-hating world! 11) Reasoning from Isaiah 65:17-25 - W A Criswell (Baptist preacher of the past) makes a point I have never heard in support of a pre-tribulation (could also apply to mid-tribulation) rapture. Criswell is commenting on Isaiah 65:17-25, an interesting passage in its own right which appears to merge the New Heaven and New Earth with descriptions of the Millennial age and writes... Isaiah 65:17-25 describe the Millennium. The suggestion that some may die during the Millennium argues for a pre-tribulation Rapture. If the Rapture were at the end of the Tribulation, all who entered the Millennium would have glorified bodies. (INTERESTING!!!) David Levy explains the Jewish focus of Daniel's 70th Week writing that… it is clear from Scripture that the Church and Israel are not identical. God has a separate program for each, especially during the Tribulation period. This is indicated in Daniel 9 (Da 9:24-note; Da 9:25-note; Da 9:26-note; Da 9:27-note), a key passage giving an overview of the Tribulation. The angel Gabriel informed Daniel about God’s future program for Israel ("for your people and your holy city" Da 9:24-note). Gabriel said that God would deal with Israel for seventy weeks of seven years each, or four hundred ninety years. Those years are divided into three sections. The first seven weeks of years (49 years) deal with the return of the Jewish people from Babylon and the rebuilding of the city of Jerusalem. The second section of sixty-two weeks (434 years) covers the rebuilding of Jerusalem until the Messiah is cut off (Jesus’ crucifixion). Between the end of the sixty-nine weeks (483 years) and the beginning of the seventieth week is a gap of at least two thousand years (The so-called "Church Age", during which Christ builds His Body, the Church). (The Rapture Question - The Friends of Israel Gospel Ministry, Inc) (Bolding added) Comment: In other words what Levy is saying is that the Seventieth Week is primarily for the Jews, not for the Church, so the Church is taken out of the picture. For 2000 years God has placed Israel on the "back burner" while the Church Age has flourished. But when the Bridegroom returns to rapture His Bride, God renews His plan for Israel, culminating with the Seventieth Week of Daniel. Gabriel explains to Daniel that the "last week" is primarily about Israel and the Jewish people declaring that… Many (Jews) will be purged, purified and refined; but the wicked will act wickedly, and none of the wicked will understand, but those who have insight will understand. (this group represents the remnant, the "all of Israel" who will be saved {Ro 11:26-note}, the 1/3 that are brought through the fires of the Great Tribulation {see Zech 12:10, 13:8, 9}, which will bring to an end the time of punishment for God's wife {see Je 31:32, Is 54:5, Ho 2:19}, Israel, who will finally be purified, so that all the Jews entering into the Millennium represent genuine believers in Messiah. Yes, Gentiles will be saved during the Seventieth Week of Daniel but the primary purpose of this refining fire is to purge the dross of unbelief from Israel.) (Daniel 12:10) As alluded to above, some evidence favors a Mid-Tribulation Rapture occurring prior to the Great Tribulation in the last 3.5 years. One argument often given in support is that the Seventh Trumpet in Re 11:15 (note) is the same as the "last trumpet" Paul mentions in 1Co 15:52, but this is not supported by a careful analysis of parallel passages (click for discussion) David Levy summarizes the various views writing that… Despite this proliferation of views, Christians need not be confused regarding the correct teaching of Scripture. The Pretribulation Rapture interpretation is the strongest position because it takes a literal interpretation (see Read the Bible Literally) of key Scriptures bearing on the Rapture of the church. Most advocates of a Posttribulation Rapture (see John MacArthur's comments on Post-Tribulation Rapture) do not interpret Scripture literally but allegorically (see discussion of Interpretation), making the interpreter, not the Scripture, the final authority. Also, although some of the other positions claim to maintain that the Rapture of the church is imminent, only pretribulationalists hold that Christ’s imminent return is a signless event. And lastly, the pretribulational view is the only view that consistently separates God’s program for the church from His program for Israel. (Ibid) Richard Mayhue in his article in the Master's Seminary Journal's article Why a Pretribulational rapture? asks and answers the question… Will the “Rapture” Be Pre, Mid, or Post in a Time Relationship to Daniel’s Seventieth Week?… The following seven evidences point to a pretribulational rapture. In this writer’s opinion, they create a far more compelling case than the reasoning given for any other time of the rapture… (1) The Church Is Not Mentioned in Revelation 6-18 as Being on Earth (2) The Rapture Is Rendered Inconsequential if It Is Posttribulational (3) The Epistles Contain No Preparatory Warnings of an Impending Tribulation for Church-Age Believers (4) First Thes 4:13-18 Demands a Pretribulational Rapture (5) John 14:1-3 Parallels 1 Thess 4:13-18 (6) The Nature of Events at Christ’s Posttribulational Coming Differs from That of the Rapture (7) Rev 3:10 Promises That the Church Will Be Removed Prior to Daniel’s Seventieth Week Rapture Related Resources: Table comparing Rapture vs Second Coming; The Rapture Question - Andy Woods Up With the Son - 30' Video Summary of the Rapture - Andy Woods Why a Pretribulational Rapture? - Richard Mayhue The Rapture and the Book of Revelation - Keith Essex The Rapture in Revelation 3:10 - Jeffrey L Townsend The Apocalypse Of John And The Rapture Of The Church: A Reevaluation - 60 page article Is The Return of Christ Premillennial? - Dr John Walvoord New Testament Words for the Lord’s Coming - Dr John Walvoord The Rapture and the Day of the Lord in 1 Thessalonians 5 - Dr John Walvoord The Rapture: A Message for Controversy - Will the Church go through the Tribulation? - (audio and transcript) Bill McRae The Rapture: A Message of Comfort (1 Thessalonians 4:13-18) - (audio and transcript) Bill McRae The Rapture: The Signs of His Coming, Part Two - The Condition of the Professing Church (Revelation 17) - (audio and transcript) Bill McRae The Rapture: The Signs of His Coming, Part One - 7 signs (Daniel 9, Matthew 24) What is the rapture of the church? How can I be ready to be caught up in the rapture? How can I be sure I won’t be left behind in the rapture? Will there be a partial rapture? What are the strengths and weaknesses of the pretribulational view of the rapture (pretribulationism)? What are the strengths and weaknesses of the posttribulational view of the rapture (posttribulationism)? What are the strengths and weaknesses of the pre-wrath view of the rapture? When is the Rapture going to occur in relation to the Tribulation? Yes, Christians Can Believe in a Pre-Tribulation Rapture (page 2) What is the Tribulation? How do we know the Tribulation will last seven years? Who are the dead in Christ in 1 Thessalonians 4:16? 1 Corinthians 15:53 For this perishable must put on the imperishable, and this mortal must put on immortality. (NASB 1995 - Lockman) put on Ro 13:12-14 2Co 5:2-4 Ga 3:27 Eph 4:24 1Jn 3:2 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: 1 Peter 1:3-5+ Blessed be the God and Father of our Lord Jesus Christ, who according to His great mercy has caused us to be born again to a living hope (THAT WE WILL BE RESURRECTED) through the resurrection of Jesus Christ from the dead, 4 to obtain an inheritance which is imperishable and undefiled and will not fade away, reserved in heaven for you, 5 who are protected by the power of God through faith for a salvation ready to be revealed in the last time. 2 Cor 5:2-4+ For indeed in this house (OUR CORRUPTIBLE, MORTAL BODIES) we groan, longing to be clothed with our dwelling from heaven (OUR IMMORTAL, INCORRUPTIBLE RESURRECTION BODIES), 3 inasmuch as we, having put it on, will not be found naked. 4 For indeed while we are in this tent, we groan, being burdened, because we do not want to be unclothed but to be clothed, so that what is mortal will be swallowed up by life. Galatians 3:27+ For all of you who were baptized into Christ have clothed yourselves with Christ Revelation 19:14+ And the armies which are in heaven, clothed in fine linen, white and clean (RESURRECTION BODIES), were following Him on white horses. | Fountain of Eternal Life PUTTING ON OUR NEW "SUIT" I love the picture of that statue reaching upward toward the heavens for it reminds me that one day we will be going upward to our heavenly home and that blessed hope should motivate us to "lay aside every encumbrance and the sin which so easily entangles us, and let us run with endurance the race that is set before us, fixing our eyes on Jesus, the Author and Perfecter of faith, Who for the joy set before Him endured the cross, despising the shame, and has sat down at the right hand of the throne of God." (Hebrews 12:1-2+) (Play Run Like Heaven) For this perishable must put on the imperishable (phthora), and this mortal must put on immortality - These are two of the most striking contrasts in the entire Bible. This perishable is our mortal body which is daily decaying (2 Cor 4:16+) as a result of the God ordained natural process of aging, but is also decaying due to the corrupting influences of sin (2 Pe 1:4+ = "the corruption [phthora] which is in the world by lust", Gal 6:8+ = "the one who sows to his own flesh will from the flesh reap corruption [phthora]", cf Pr 22:8, Jer 12:13, Hos 10:13, 2 Pe 2:19+). The imperishable of course is our new resurrection body, not subject to the manifold vagaries the aging process, not falling apart or in any way decaying (this is difficult to imagine but is every believer's hope, not "hope so," but "hope sure!" Hallelujah!). This mortal is our physical body, our "earth suit" which will soon be jettisoned for our "heaven suit" as we put on immorality. And notice the word "MUST" is used twice, this verb (dei) indicating this is not an optional change but an absolutely essential change. It is a necessity, not an option. Paul has already laid down the rule that "flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable." (1 Cor 15:50) Thus perishable, mortal bodies MUST be transformed into imperishable, immortal bodies, for only such supernaturally transformed bodies are suitable for the supernatural Kingdom of God. In light of this glorious truth take a worshipful moment to Rejoice and again I say Rejoice... Rejoice, the Lord is King: Your Lord and King adore! Rejoice, give thanks and sing, And triumph evermore. Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! Jesus, the Savior, reigns, The God of truth and love; When He has purged our stains, He took his seat above; Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! His kingdom cannot fail, He rules o'er earth and heav'n; The keys of death and hell Are to our Jesus giv'n: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! Rejoice in glorious hope! Our Lord and judge shall come And take His servants up To their eternal home: Lift up your heart, Lift up your voice! Rejoice, again I say, rejoice! —Charles Wesley The verb put on gives us a great word picture for it was used for putting on a garment. What a beautiful picture of every believer whose fleshly works were "filthy rags" (Isa 64:6) but who will one day (soon) be clothed with "garments of salvation," (Isa 61:10) wrapped with "a robe of (Christ's) righteousness" (Isa 61:10) and "the garment of praise for the spirit of heaviness" (Isa 61:3KJV) and we will forever be clothed "in fine linen, bright and clean" (Rev 19:7+) and "continually offer up a sacrifice of praise to God, that is, the fruit of lips that give thanks to His name." (Heb 13:15+). Perishable (5349) phthartos from phtheiro = to destroy from phthino = waste) is that which is subject to corruption, rot, withering, decay or decomposition. The basic idea is that which is short lived, or that which has a brief life or significance. Put on...put on (1746) enduo from en = in + dúo = to sink, go in or under, to put on) means literally to clothe or dress someone and to put on as a garment, to cause to get into a garment (eg, Lk 15:22 where the father says "quickly bring out the best robe and put it on him… "). In Luke 24:49+ Jesus promises his disciples even in these mortal bodies "behold, I am sending forth the promise of My Father upon you; but you are to stay in the city until you are clothed with power from on high (SPEAKING OF THE SPIRIT).” Enduo in the Septuagint refers to the Spirit coming upon an individual (2 Chr 24:20; cf. 1 Chr 12:18). As believers we are commanded to "put on (aorist imperative see our need to depend on the Holy Spirit to obey) the Lord Jesus Christ." (Ro 13:14+) Enduo - 27v - Matt. 6:25; Matt. 22:11; Matt. 27:31; Mk. 1:6; Mk. 6:9; Mk. 15:20; Lk. 8:27; Lk. 12:22; Lk. 15:22; Lk. 24:49; Acts 12:21; Rom. 13:12; Rom. 13:14; 1 Co. 15:53; 1 Co. 15:54; 2 Co. 5:3; Gal. 3:27; Eph. 4:24; Eph. 6:11; Eph. 6:14; Col. 3:10; Col. 3:12; 1 Thess. 5:8; 2 Tim. 3:6; Rev. 1:13; Rev. 15:6; Rev. 19:14 Imperishable (862) (aphthartos from a = not, + phtheiro = to shrivel or wither, spoil, ruin , deprave, to destroy by corrupting and so to bring into a worse state) is an adjective which describes that which is not subject or liable to decay and death and thus is in a sense immortal. Aphthartos is that which is not corruptible or not liable to corruption or decay. It describes that which is impervious to corruption. Synonyms include immortal, incorruptible, imperishable. God is not liable to corruption or decay (incorruptible God - Ro 1:23+), especially when compared to man-made idols which are liable to decay and corruption (and to cause corruption of those who worship them! ). Aphthartos is used 8 times in the NT - Mark 16:8; Ro 1:23; 1Co 9:25; 1 Cor 15:52; 1Ti 1:17; 1Pe 1:4, 23; 3:4 Earlier in this letter Paul used aphthartos to describe the imperishable wreath (crown) believers will be awarded for finishing the race and not being disqualified! (read and ponder the comments on our once in a lifetime race! described in 1 Cor 9:24-27, cf Heb 12:1-2+ - be motivated to run by listening to this Scriptural song "Run like Heaven") Immortality (110)(athanasia from a = negative + thanatos = death) means an endless existence, the antithesis of that which is subject to death. Only 3 NT uses - 1 Co. 15:53; 1 Co. 15:54; 1 Ti 6:16 God " alone possesses immortality and dwells in unapproachable light, whom no man has seen or can see. To Him be honor and eternal dominion! Amen." Gilbrant - Very plainly athanasia means “immortality” (from a negating alpha [1] prefix and thanatos, “death”). A second, though less common classical meaning was an “antidote” (Liddell-Scott). The concept of “immortality” is less than simple, however. “Immortality” in Greek thought was the property of the gods, not humankind, although the debate continues as to whether the human soul was regarded as immortal in Greek thought (Bultmann, “thanatos,” Kittel, 3:22,23). Plato considered the immortality of the soul essential to his teaching (Phaedrus 240a). Whatever the case, “immortality” did not merely concern duration; it also involved a certain amount of enhanced quality of life, what Bultmann refers to as “divinisation” (ibid.). Because death was viewed as inevitable, it was very important to the Greeks for man to enjoy the only life he had, the earthly life (Schmithals, “Death,” Colin Brown, 1:431). This is expressed in the proverb which Paul quoted in 1 Corinthians 15:32, “Let us eat and drink, for tomorrow we die.” The Greek way of thinking had, however, also purer aspects in the view of death and immortality. Thus many philosophers emphasized strongly that a good life had as its fulfillment a good death. In this way they tried to remove some of the fear of death. And as a prolongation of this, the thought came concerning the immortality of the soul, with recompense and retribution in a life to come. Such ideas had their origin within Greek mysticism of Pythagoras. The first one to take up the theme for a thorough discussion was Plato. During the Hellenistic period, such a view of immortality became more extended but was never fully accepted. Those who maintained this view considered death as the deliverance of the soul from the body. The immortal was freed from the mortal. Septuagint Usage - Athanasia does not occur in the canonical books of the Septuagint, but does occur in the apocryphal writings whose Hellenistic influence is undisputed. It occurs five times in the Wisdom of Solomon and twice in 4 Maccabees. In Wisdom of Solomon 3:4 “immortality” is associated with the afterlife. The “souls” of the righteous may have appeared to have died (3:1,2), but in actuality, what seemed to be punishment was actually the attainment of immortality. This was not mere endurance; it involved “great good” (RSV, 3:5) and “power” (cf. 3:8; cf. 4 Maccabees 14:5 of immortality received because of torture; 16:13). Immortality came as a result of partaking of Wisdom (8:13,17). Although not mirroring a total adoption of Greek thought, these writings do reflect how Hellenistic Judaism was colored, at least partly, by Greek thought. However, Greek influence should not be overestimated. In particular, orthodox Judaism inside Palestine certainly was more guided by Old Testament thoughts. Here it is quite interesting to observe that the Sadducees, who were the most open to contact with the Greco-Roman culture, were the ones who not only denied resurrection, but also eternal life, punishment or reward after death, and even the existence of a spirit world (cf. Acts 23:6-8). The Pharisees, on the other hand, who represented the orthodox view, believed in all this on the basis of the Old Testament Scriptures. It would, therefore, be a total misunderstanding to think that faith in immortality should have crept into Judaism from Greek sources. Even if the Septuagint does not use the particular word athanasia, the whole Old Testament teaching of the only, living and eternal God, its teaching on the afterlife for both the godly and the wicked in shᵉ’ôl, and its teaching of a resurrection of the righteous and unrighteous, was the background for the immortality belief which is clearly shown in the New Testament. New Testament Usage - There are only three occurrences of athanasia in the New Testament and all of these are attributed to the apostle Paul. Twice in the first letter to Corinth, in the same context, Paul described mysteries pertaining to the resurrection (1 Corinthians 15:53,54). The event is depicted in “putting on” (enduō [1730]) terminology (cf. Galatians 3:27; Ephesians 4:24; 6:11,14; Colossians 3:10; 1 Thessalonians 5:8). Paul said that it is necessary (dei [1158]) for the “mortal” (thnētos [2326]) to “put on” “immortality” (athanasia). He seemed to be contrasting the present “natural” body with the “spiritual” body to be received at the parousia (3814) or “coming” of Jesus. The natural bodies of those alive at the Parousia, subject to death and thus not immortal, will be changed into “immortal” bodies, not subject to death. That the word “immortality” is used so seldom may indicate that the idea of immortality was considered to be inferior to the main idea of life and eternal life. In the same manner, the idea of immortality then receives qualitative content, not just a quantitative extension. It does not only stand for an existence past death but an existence in communion with God, where man will share the immortality of God himself and His eternal life. Paul said in 1 Timothy 6:16 that God alone has immortality. This corresponds with the words of Jesus in John 5:26 where He said that the Father has “life in himself,” and that He also has given the Son to have life in himself. Man has not “life in himself,” but when participating in the eternal life of God, he also participates in the immortality of God. The fact that God “owns” immortality expresses His eternal being, an existence which cannot be affected by death or perishableness. Such an immortality man does not own and can only achieve when in communion with God. An existence outside of communion with God cannot be defined as immortality, but on the contrary as eternal death. In the New Testament the body is described as mortal, and thus stands opposed to the soul of man, which cannot cease to exist. While the body is dead without spirit (James 2:26), it cannot be said that the soul is dead without the body. Thus it cannot be wrong to say that the New Testament teaches that man has an immortal soul. The soul or the spirit is that which carries the personality of man, and man’s personal existence proceeds beyond death. This is also evident from what the New Testament teaches concerning a conscious intermediate state between the death and the resurrection (Luke 16:22,23,43). Paul did not interpret the intermediate state as an unconscious condition of rest. On the contrary he signified the condition of the deceased believer as a richer life and a higher kind of companionship with God (2 Corinthians 5:6; Philippians 1:22,23). There is thus an essential difference between the Greek speculations concerning the immortality of the soul and the immortality as expressed in the Bible. According to the writers of the Bible, the soul is not an immortal part of man which shall continue its separate existence apart from the body. In fact, the New Testament does not differ between body and soul as between that which is material and that which is spiritual, because the animated body is here, as in the Old Testament, a revelation of God-given life. In the entire Bible, there is therefore the thought of immortality being connected with the hope of resurrection. It is the entire man, body, soul, and spirit which shall inherit immortality. The Scripture does not know any immortality for man which consists in deliverance from, or rather, loss of body. On the contrary, the immortality of man is connected with the redemption of the body (Romans 8:23). This mortal must put on immortality (1 Corinthians 15:54,55). Thus in the New Testament the thought of immortality is bound together with the hope of resurrection and eternal life in Jesus Christ. The apostles had met Jesus after the Resurrection, thus they did not need any other proof of the immortality of man. That is why they spoke little of immortality, and more of the resurrection of Christ and its consequences for the believer. (See 1 Corinthians 15:1-22.) Christ is risen from the dead and dies no more. The believers’ union with Christ means that they forever shall live together with Him. The resurrection of the believers is considered to be a fruit of the resurrection of Christ (Ephesians 2:5,6; Philippians 3:20,21). Thus immortality, considered as eternal life in communion with God, has its source in the Redemption. But it is also evident that the Scripture teaches an eternal existence for man that has the creation as its foundation. There is something irrevocable concerning the work of creation, and God has placed eternity in the hearts of men (Ecclesiastes 3:11-14). Sin can destroy man’s connection of life with God, but it does not deprive man of his existence. If one understands the expression “immortality” as eternal existence, then it is evident that the Scripture teaches the immortality of the soul and man. The Old Testament as well as the New Testament speaks of a double exit from this earthly life and of a resurrection of both the just and the unjust (Matthew 11:20-24; 24:32-46; John 5:29). The resurrection of the ungodly does not have its basis in Redemption but in Christ’s authority to judge. Immortality as taught in the New Testament is finally founded on the belief in God (Mark 12:27). In this connection the great “either-or” is also put forth in the New Testament: eternal glory or eternal perdition. These final results already start here in time by the communion with God or separation from God (John 5:24; 3:18; Galatians 6:7,8). (Complete Biblical Library - Incredible Resource) Related Resource: Is it true that the bodies of some saints are incorruptible? | GotQuestions.org (Short answer - NO!!!) THE BELIEVER'S WARDROBE OLD AND NEW Paul uses of enduo are all figurative describing the putting on of "ethical, moral or spiritual" garments. And what a "wardrobe" he lays out for believers in his epistles… THE ARMOR OF LIGHT Romans 13:12 The night is almost gone, and the day is at hand. Let us therefore lay aside (cast off, drop, fling away, renounce) the deeds of darkness (all the filthy garments of worldliness—that is, everything associated with unrighteousness and evil -- in the context of Col 3:10 this would include lying) and put on the armor of light. (See notes) CHRIST HIMSELF AS OUR GARMENT Galatians 3:27 For all of you who were baptized into Christ have clothed yourselves with Christ. Comment: This putting on refers to salvation, at which time the Spirit replaced our filthy rags of sin with the righteousness of Christ - this is now and forever our new position before God. He sees us in Christ's righteousness - the theologians refer to this as positional truth = past tense salvation = justification. Romans 13:14+ But put on (our practice = present tense salvation = progressive sanctification - put Him on each morning and every moment of the day - aorist imperative [middle voice = you initiate the action and participate in the result = put Him yourself] ) the Lord Jesus Christ, and make no provision for the flesh in regard to its lusts. THE NEW SELF Ephesians 4:24 and put on (not a command - aorist tense) the new self, which in the likeness of God has been created in righteousness and holiness of the truth. Comment: As discussed in the notes there is debate between excellent commentators, some favoring this putting on as indicative of positional truth and others favoring it as calling for this to be our practice - progressive sanctification or present tense salvation. Colossians 3:10+ and have put on (past tense salvation = positional sanctification = our position now and forever in Christ - see our practice in Col 3:12) the new self who is being renewed to a true knowledge according to the image of the One Who created him (See ) Colossians 3:12+ And so, as those who have been chosen of God (cf notes Eph 1:5), holy and beloved, put on (present tense salvation = progressive sanctification = our practice - a command be clothed [middle voice = clothe yourself] now = aorist imperative) a heart of compassion, kindness, humility, gentleness and patience. THE BREASTPLATE OF FAITH AND LOVE 1 Thessalonians 5:8+ But since we are of the day, let us be sober, having put on (at the time of our new birth = justification = our position = past tense salvation) the breastplate of faith and love, and as a helmet, the hope of salvation. IMPERISHABLE, IMMORTAL GARMENTS 1 Corinthians 15:53 For this perishable must put on (glorification = future tense salvation) the imperishable, and this mortal must put on immortality. 54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "Death is swallowed up in victory. What a "wardrobe" God has made available for believers! We're the "best dressed" folks in the world and most of us don't even know it! And the best is yet to come for John writes… GARMENTS OF FINE LINEN, WHITE AND CLEAN… Revelation 19:14+ And the armies (this is us, those redeemed by the blood of the Lamb) which are in heaven, clothed (enduo) in fine linen, white and clean, were following Him (the Lamb = Faithful and True = the Word of God) on white horses. Comment: This incredible historical event will occur at the end of the 7 year period, Daniel's Seventieth Week, and marks the defeat of the antichrist and his armies and the inception of Messiah's Millennial Reign The garments believers are now wearing (figuratively, spiritually) are a picture of every believer's vital mystical spiritual union with Christ which began at the time of regeneration (the new birth). All believers have been irrevocably, intimately united with Christ at the moment of salvation (past tense salvation = positional sanctification = justification = the new birth). Every believer now stands (our position) before God clothed with Christ's righteousness, complete in Christ. 1 Corinthians 15:54 But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, "DEATH IS SWALLOWED UP in victory. (NASB 1995 - Lockman) mortal Ro 2:7 6:12 8:11 2Co 4:11 2Th 1:10 Death Isa 25:8 Lu 20:36 Heb 2:14,15 Rev 20:14 21:4 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Hebrews 2:14-15+ Therefore, since the children share in flesh and blood, He Himself likewise also partook of the same, that through death He might render powerless him who had the power of death, that is, the devil, 15 and might free those who through fear of death were subject to slavery all their lives. Revelation 20:14+ Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. Comment - It is ironic that death is thrown into the place of the second death. That is death swallowed up by the second death! DEATH SWALLOWED UP FOREVER But when this perishable (phthartos) will have put on the imperishable (phthora), and this mortal will have put on immortality (athanasia) - Paul repeats the glorious description of the resurrected body from 1 Cor 15:53. Note he adds the important time phrase WHEN (hotan) Robertson and Plummer on the when - As soon as it (WHEN) takes place, (ED: THE WHEN GIVES RISE TO THE NEXT TIME PHRASE "THEN") then, at that solemn moment and in this mysterious way, the prophetic utterance which stands written (Isaiah 25:8) will have its realization, and “the farthest-reaching of all O.T. prophecies” will become an accomplished fact (γενήσεται). In Isa. 25:8 it is said that God will swallow up death—the death which came by the hand of the Assyrian. In the Prophet’s vision the deliverance from death is limited by the necessities of his own age. The Apostle’s view is much wider. He knows that all death will be swallowed up now that Christ has conquered death by rising again. The doom pronounced upon Adam (Gen. 3:19) is removed; and the result (εἰς) is victory, absolute and everlasting triumph. Death is annihilated, and God is all in all. This thought makes the Apostle burst out into a song of triumph of death which is a free adaptation of another prophetic utterance. (1 Corinthians 15 Commentary) Then (tote) is another important marker of time in this case showing sequence. Paul is saying when the bodies of all believers are transformed into imperishable, immortal bodies, this transformation signals the defeat of death and the culmination of the victory over death. In Romans 6:9 Paul teaches that "death no longer is master over" Christ but at the present time, Death is master over mankind and is our "mortal" enemy. While believers do not need to fear death any longer, death still attacks families, taking loved ones at young ages, taking fathers who are the breadwinners, etc. In this passage Paul is saying that coincident with the transformation of believers bodies, Death will cease to defeat us and is itself the defeated Will come about the saying that is written, "DEATH (thanatos) IS SWALLOWED UP in victory - When believers receive their resurrection bodies, then this saying will be true. Death is personified as a defeated enemy. Swallowed up means swallowed completely. Paul is quoting from Isa 25:8 "He will swallow up death for all time" where the Semitic phrase for all time means forever, permanently, successfully. Thus Paul's idea is that this speaks of an eternal victory. R C H
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Stedman - That is the story of the gospel--three basic facts. These are not doctrines; these are not philosophies; these are not ideas that men have had about what God should be like. These are simple, hard-nose facts that occurred in history that cannot be eliminated or evaded. There they are. These facts have changed the history of the world. Our faith does not rest upon mere philosophy but upon facts that have occurred and cannot be taken away from us (1 Corinthians 15:1-4 Of First Importance). UP FROM THE GRAVE HE AROSE Daniel Thornton Low in the grave He lay Jesus my Savior! Waiting the coming day Jesus my Lord! Up from the grave He arose With a mighty triumph o'er His foes He arose a Victor from the dark domain And He lives forever with His saints to reign He arose! (He arose) He arose! (He arose) Hallelujah! Christ arose! Vainly they watch His bed Jesus, my Savior! Vainly they seal the dead Jesus my Lord! Up from the grave He arose With a mighty triumph o'er His foes He arose a Victor from the dark domain And He lives forever with His saints to reign He arose! (He arose) He arose! (He arose) Hallelujah! Christ arose! Death cannot keep his prey Jesus, my Savior! He tore the bars away Jesus my Lord! Up from the grave He arose With a mighty triumph o'er His foes He arose a Victor from the dark domain And He lives forever with His saints to reign He arose! (He arose) He arose! (He arose) Hallelujah! Christ arose! Up from the grave He arose With a mighty triumph o'er His foes He arose a Victor from the dark domain And He lives forever with His saints to reign He arose! (He arose) He arose! (He arose) Hallelujah! Christ arose! Question: What was the significance of Jesus being dead for three days? Answer: There are several reasons it is significant Jesus was dead for three days before His resurrection. First, resurrection after three days of death proved to Jesus’ opponents that He truly rose from the dead. Why? According to Jewish tradition, a person’s soul/spirit remained with his/her dead body for three days. After three days, the soul/spirit departed. If Jesus’ resurrection had occurred on the same day or even the next day, it would have been easier for His enemies to argue He had never truly died. Significantly, Jesus waited several days after Lazarus had died before He came to resurrect Lazarus so that no one could deny the miracle (John 11:38–44). A second reason it was important for Jesus to be dead for three days was to fulfill biblical prophecy. Jesus personally claimed He would be dead three days (Matthew 12:40; 16:21; 27:63; John 2:19). Also, some point to Hosea 6:1–3 as a prophecy of the Messiah’s resurrection after three days: “Come, let us return to the LORD. He has torn us to pieces but he will heal us; he has injured us but he will bind up our wounds. After two days he will revive us; on the third day he will restore us, that we may live in his presence. Let us acknowledge the LORD; let us press on to acknowledge him. As surely as the sun rises, he will appear; he will come to us like the winter rains, like the spring rains that water the earth.” This may also be the passage Paul refers to in 1 Corinthians 15:4 that Jesus “was raised on the third day according to the Scriptures.” The three days were significant in other ways as well. Jesus died on a Friday, Nisan 14, the day when the Passover lamb was sacrificed. His death represents the death of a perfect, unblemished sacrifice on our behalf. His resurrection on the third day took place on the first day of the week, illustrating a new beginning and new life to all who trust in Him. So, why was it important for Jesus to be dead for three days before His resurrection? (1) So the unbelieving Jews could not deny that Jesus had truly been dead. (2) Because three days is what Jesus Himself prophesied. Aside from these two reasons, the Word of God does not explicitly state the reason for the necessity of three days between Jesus’ death and resurrection. GotQuestions.org Rescued Believe on the Lord Jesus Christ, and you will be saved. —Acts 16:31 Today's Scripture: 1 Corinthians 15:1-4, 20-25 Manuel Gonzalez was the first rescue worker to reach the 33 miners trapped for 69 days in a Chilean mine explosion in 2010. At great risk to his own life, he went underground more than 2,000 feet to bring the trapped men back to the surface. The world watched in amazement as one by one each miner was rescued and transported to freedom. The Bible tells us of an even more amazing rescue. Because of Adam and Eve’s disobedience, all of mankind is trapped in sin (Gen. 2:17; 3:6,19; Rom. 5:12). Unable to break free, everyone faces certain death—physically and eternally. But God has provided a Rescuer—Jesus Christ, the Son of God. Everyone who accepts the free gift of salvation offered through His death and resurrection is freed from sin’s grip and its resulting death penalty (Rom. 5:8-11; 10:9-11; Eph. 2:1-10). Jesus Christ is the “firstfruits of those who have fallen asleep” (1 Cor. 15:20). He was the first to be raised from the dead, never to die again. Likewise, all will be given life who put their faith in Christ (Rom. 8:11). Thinking It Over What keeps you from calling out to God for spiritual rescue? Do you fear that you are too bad for God’s grace? Read and think about Romans 3:23-26. Through His cross, Jesus rescues and redeems. Would Or Did? Christ died for our sins . . . , was buried, and . . . rose again the third day according to the Scriptures. —1 Corinthians 15:3-4 Today's Scripture: 1 Corinthians 15:1-11 Not many years ago, we watched as the “WWJD” craze swept through the Christian community. The bracelet-emblazoned theme “What Would Jesus Do?” was a valuable reminder to many people that we should consider the heart and mind of Jesus when making choices. As we seek to live in a way that honors the Savior, it is appropriate to measure our attitudes and decisions against the example our Lord set for us. Recently, however, I was in a church where I saw a slightly different message. This church’s sign read, “WDJD—What Did Jesus Do?” That is indeed the more important question, because our salvation depends on it. Paramount among the remarkable deeds of the Son of God are the events described in 1 Corinthians 15:3-4, “For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures.” To follow Christ in all we do Can be a worthy goal If first we’ve put our trust in Him To save our sinful soul. —Sper We are saved not by what we do but by trusting what Christ has done. Resurrection And Life I am the resurrection and the life. —John 11:25 Today's Scripture: 1 Corinthians 15:1-11 Jesus said, “I am the resurrection and the life”! It’s one thing to make such a bold assertion; it’s another to back it up—and back it up Jesus did by rising from the dead. “If you believe that the Son of God died and rose again,” writes George MacDonald, “your whole future is full of the dawn of eternal morning, coming up beyond the hills of life, and full of such hope as the highest imagination for the poet has not a glimmer yet.” The Son of God died and rose again, and His resurrection is the guarantee that God will bring us up and out of the ground: A thinking, feeling, remembering, recognizable person will live forever. Living forever means living out the thought of eternity that God has placed in our hearts; meeting again one’s believing loved ones lost through separating death; living in a world without sorrow; seeing our Lord who loves us and gave everything to unite us to Him forever. Yes, Christ the Lord is risen, Has come forth from the grave; He breaks the chains of death for you And now has power to save. —Woodruff The resurrection is the foundation of our faith. He Paid The Toll Having now been justified by His blood, we shall be saved from wrath through Him. —Romans 5:9 Today's Scripture:1 Corinthians 15:1-8 My daughter Ann and her family were about to cross the Mackinac Bridge into Michigan’s Upper Peninsula when a wild storm hit. High winds forced authorities to close the world’s longest suspension bridge. When it finally opened, a long string of cars crossed over. Ann and her family drove up to the booth to pay the toll, but the attendant said, “You don’t need to pay. The guy in front of you paid your toll for you.” As they watched the taillights of the minivan in front of them disappear, they knew they had no chance to thank the generous driver. This reminded me of the enormous price that was required for our entrance into heaven—a price we could never pay. But as that driver ahead paid the toll for my daughter, so One has paid the price for our safe entrance into heaven. Jesus paid the full “toll.” He shed His blood on the cross to satisfy the demands of a holy God (1 Cor. 15:3-4). Christ redeemed us by His death, and now by faith we can be freed of the penalty of our sin and be allowed to enter heaven. Empty Proof He rose again the third day according to the Scriptures. —1 Corinthians 15:4 Today's Scripture: 1 Corinthians 15:1-8 In the days after the French Revolution, a man tried to start a new religion that he believed was superior to Christianity. But he was disappointed at his lack of success. He revealed his frustration to a clergyman and asked what he could do. The clergyman replied that it was no easy task to begin a new religion—so difficult that he had nothing to suggest. But after a moment’s reflection, he said, “There’s one plan that you might want to consider. Why don’t you get yourself crucified and rise again the third day?” The firm foundation of the Christian faith is an empty tomb. The New Testament declares that the death of Jesus paid the penalty for our sin. But how can anyone know for sure that Christ’s crucifixion was acceptable to God? It doesn’t matter much what we think of the death of Jesus; what matters is what God thinks about it. When Jesus Christ was crucified, He paid sin's penalty; His rising from the grave revealed His death's sufficiency. —Sper The resurrection is the Father's "amen" to the Son's "it is finished." A Dead Man Cannot Save Christ died for our sins according to the Scriptures, and . . . rose again the third day. —1 Corinthians 15:3-4 Today's Scripture: Acts 2:22-36 A young boy stood outside an art store looking intently at a painting of Jesus on the cross. A man approached and asked, “Do you know who that is?” The boy answered, “Yes, sir, that is Jesus the Savior who died on the cross to save me. Those people around Him are the soldiers who killed Him. And that woman who is crying was His mother.” The man patted the boy on the head and walked away. He had not gone far when he felt a tug on his sleeve. The same little fellow he had spoken to moments before said, “Please, sir, I forgot to tell you something else. Jesus is not on that cross anymore. He is alive because He rose again. He is in heaven today.” That youngster knew the living Savior who died and rose and lives today. He knew the truth of the gospel. The climax of the gospel is the resurrection. Every sermon preached by the apostles included the news that Jesus is not dead. Today, no matter how eloquent a sermon may be, it is not the gospel if it leaves Jesus on the cross or in the tomb. A dead man can save no one. I will sing of my Redeemer And His heavenly love for me; He from death to life has brought me, Son of God, with Him to be. —Bliss The good news is not that Jesus lived and died, but that He died and lives. The Cross Speaks Christ died for our sins according to the Scriptures, and . . . rose again the third day. —1 Corinthians 15:3-4 Today's Scripture: Acts 2:22-39 Crosses decorate church steeples and designate burial places. Sometimes they mark the spot where people died in highway accidents. And they are often worn as jewelry. Crosses remind people of Jesus Christ. I was made aware of this when a businessman, seeing a small gold cross on the lapel of my jacket, asked me, “Why are you a believer in Christ?” I was glad for the opportunity to share my faith with him. Jesus died on the cross for us, but we don’t worship a dead Savior. Our Lord’s body was taken down from the cross and placed in a tomb, and then on the third day He emerged in a glorified body. The cross speaks to us of the total picture—our Lord’s atoning death to pay the price for our sins, as well as His glorious resurrection to deliver us from the power of death. If it were not for what Christ did on the cross, we would all stand guilty before God and hopeless in the face of death. But through faith in Him, we receive the forgiveness of all our sins and the assurance that death cannot hold us. The Real Deal [Christ] rose again the third day . . . [and] was seen by over five hundred brethren. —1 Corinthians 15:4-6 Today's Scripture: 1 Corinthians 15:1-21 Sometimes cleaning out Grandpa’s attic pays off. For an Ohio man, it paid off in the discovery of a more than 100-year-old set of mint-condition baseball cards. Appraisers placed the cards’ value at $3 million. One key to the high value of those cards was the fact that they were well-preserved. But beyond that, the true worth of the cards rested in the fact that they were authentic. If they had been fakes or counterfeits—no matter how good they looked—they wouldn’t have been worth the cardboard they were printed on. The apostle Paul had something similar to say about Christianity. He said that our faith would be completely worthless and counterfeit if Jesus’ resurrection were not the real deal. It took bravery and confidence in God’s plan for Paul to say, “If Christ is not risen, then our preaching is empty and your faith is also empty” (1 Cor. 15:14) and “If Christ is not risen, your faith is futile; you are still in your sins!” (v.17). Lord, we’re eternally thankful for the truth confirmed in Your Word and in our hearts that You died and rose again for us. We love You, Lord, and lift our voices in praise! God is the only true God. An Instructed Faith Christ died for our sins . . . , He was buried, and . . . He rose again the third day. —1 Corinthians 15:3-4 Today's Scripture: Ecclesiastes 3:16-4:3 When I witness to people about Christ, I often hear this response: “I’m all right, I have a strong faith.” But our discussions soon reveal that all they have is faith in faith. Genuine saving faith, though, is based on the truth of God’s Word. Billy Graham made this clear during an interview on a TV talk show. He said he eagerly anticipates death because he expects to be with Jesus. He went on to explain that his confidence rests on what the Bible says about Christ’s sacrificial death and resurrection. The interviewer, an agnostic who admits his fear of death, respectfully said, “You’re not afraid because you know something I don’t know.” Ecclesiastes 3:16-4:3 reveals the need for a God-instructed faith. It depicts the unpleasant side of life: injustice everywhere and the inevitability of death (3:16,18-21). It expresses that nonbelievers, seeing no reason for hope, must conclude that nonexistence is better than life (3:22-4:3). But it also shows the believer’s confidence that God will ultimately make all things right (3:17). The godless ponder death with fear— For what's ahead they cannot see; But those who put their faith in Christ Look forward to eternity. —Sper To put your fears to rest, put your faith in Christ. Not A Myth Read: 1 Corinthians 15:1-11 | Bible in a Year: Isaiah 7-9 After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep. —1 Corinthians 15:6 I’m fascinated with history, so I eagerly watched a television special on England’s great King Arthur. A theme surfaced as each historian acknowledged that there were no eyewitness accounts nor historical evidence to support the story of King Arthur, his knights, and their Round Table. Repeatedly, the story was referred to as “legend” or “mythology.” It appears that the story is merely a legend woven together over centuries from fragments of other stories. The good news of the gospel, however, is not rooted in mythology or legend but in verified fact, and it’s the greatest story ever told. Paul wrote that the most important event in human history—the resurrection of Jesus Christ—is supported by actual eyewitnesses. While listing disciples who had seen the risen Christ, Paul punctuated the list of eyewitnesses by writing, “After that He was seen by over five hundred brethren at once, of whom the greater part remain to the present, but some have fallen asleep” (1 Cor. 15:6). At the time of Paul’s writing, many of those witnesses were still alive and available for questioning. Up from the grave He arose, With a mighty triumph o’er His foes; He arose a Victor from the dark domain, And He lives forever with His saints to reign. —Lowry The resurrection of Jesus Christ is the best attested fact of ancient history. —Arnold Related Resources: What Good Is a Dead Messiah? and Can You Keep a Good Man Down? - Josh McDowell Where was Jesus for the three days between His death and resurrection? GotQuestions.org What is the sign of Jonah? GotQuestions.org Why should I believe in Christ’s resurrection? | GotQuestions.org Why is the resurrection of Jesus Christ important? | GotQuestions.org Why is the truth of the bodily resurrection of Jesus Christ so important? Is the resurrection of Jesus Christ true? | GotQuestions.org Why does it matter that Jesus rose from the dead? | GotQuestions.org 1 Corinthians 15:5 and that He appeared to Cephas, then to the twelve. (NASB 1995 - Lockman) that : Lu 24:34,35 Cephas : 1Co 1:12 3:22 9:5 John 1:42 then : Mk 16:14 Lu 24:36-49 Joh 20:19-26 Ac 1:2-14 Acts 10:41 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Luke 24:34-35+ saying, “The Lord has really risen and has appeared to Simon.” 35 They began to relate their experiences on the road and how He was recognized by them in the breaking of the bread Luke 24:36+ While they were telling these things, He Himself stood in their midst and said to them, “Peace be to you.” John 20:19 So when it was evening on that day, the first day of the week, and when the doors were shut where the disciples were, for fear of the Jews, Jesus came and stood in their midst (OF THE DISCIPLES) and *said to them, “Peace be with you.” 20 And when He had said this, He showed them both His hands and His side (OF HIS RESURRECTED BODY). The disciples then rejoiced when they saw the Lord. 21 So Jesus said to them again, “Peace be with you; as the Father has sent Me, I also send you. Acts 1:3+ To these (THE DISCIPLES) He also presented Himself alive after His suffering, by many convincing proofs, appearing to them over a period of forty days and speaking of the things concerning the kingdom of God. Acts 10:41+ not to all the people, but to witnesses who were chosen beforehand by God, that is, to us who ate and drank with Him after He arose from the dead. Acts 13:31+ and for many days He appeared to those who came up with Him from Galilee to Jerusalem, the very ones who are now His witnesses to the people. From The Word in Life Study Bible (online) AN "AMAZING GRACE" APPEARANCE For in depth commentary see 1 Corinthians 15:5 (For the most part the notes below are not duplicated on the in depth commentary). Stevenson - Paul gives six groups of witnesses of the resurrection of Jesus. They are given in the order of their occurrence. At the same time, we should recognize that this is not an exhaustive list. There are no women mentioned in this list. There is a reason for this. In the ancient world, a woman was not considered to be a legal witness. Paul is giving a legal presentation of the evidence for the resurrection. He is giving the kind of evidence that would stand up in a court of law. Note Paul's pristine logic - the burial underscores the fact that Christ truly died and the appearances confirm the fact that Christ truly rose from the dead. Barnett makes an interesting observation regarding Paul's presentation - The word 'and' (kai) joins the lines together forming one complete statement: Christ died and was buried and was raised and appeared. No part of this garment can be cut out otherwise the whole robe unravels....There are omissions from Paul's list (OF APPEARANCES) – the various women witnesses (John 20:14-18; Mt. 28:9), the two men going to Emmaus (Luke 24:13-35), the disciples apart from Thomas (John 20:19-23), the seven disciples at the lakeside (John 21:2) and the Twelve in Jerusalem before his ascension (Acts 1:4-8). If the various accounts in the Gospels and in the pre-Pauline tradition are set side by side it appears there were at least twelve separate occasions when the risen Lord appeared to many hundreds of people over a thirty seven day period between the resurrection and the ascension (Acts 1:3, 13:31).(1 Corinthians) And that He appeared to Cephas (Kēphás), then to the twelve - Note absence of preceding refrain according to the Scriptures because there is apparently no OT passage prophesying of these appearances. Peter's restoration to full usefulness for his Kingdom work. Peter denied Jesus three times. If it had been baseball, Peter would be on the bench! But praise God it was "real life" and where sin abounded (times 3), God's mercy and grace abounded all the more! And when all is said and done the same epitaph could be written on all of our tombstones beloved! Vine writes that "The twelve had become a technical or official phrase for the complete apostolic company, though Judas Iscariot was not present, and on the first occasion Thomas was absent. Hence the number is used in a conventional way. There is, therefore, no discrepancy. The great point is the double confirmation of the fact of the Resurrection. (Vine, W. Collected writings of W. E. Vine. Nashville: Thomas Nelson) Hodge agrees writing that "The apostles collectively, after the apostasy of Judas, are spoken of as the Twelve according to a common custom, although at the time there were only eleven. (1 Corinthians 15 Commentary) Ray Stedman reminds us that "According to the Gospel record the actual first appearance of our Lord was not to Peter but to Mary Magdalene. As the Gospel accounts tell us, she was first at the tomb and she mistook him for the gardener on that Easter Sunday morning. It was only when he spoke to her that she realized that this was the Lord, and she held him by the feet and worshipped him. Then he sent her away to find the disciples. But in the chauvinistic mentality of that 1st century, a woman's testimony did not count. Paul, therefore, is conceding a point here, perhaps to the age in which he lived, by listing the Apostle Peter as the one who first bore witness to the resurrection of Christ. (1 Corinthians 15:5-11 They Saw Him Alive) Jack Arnold - Paul in verses 5-8 gives eyewitness evidence the resurrection of Christ actually happened. He makes it clear that Christ appeared to Peter who was the leader of the apostolic band. Surely, Peter needed the resurrected Christ to appear to him. He was deeply hurting because he had denied his Lord three times and even cursed Him. Peter went out and wept bitterly when he realized what he had done. For he was suffering the pangs of guilt and self-anger. Perhaps it was for this reason Christ sought Peter out first. Christ healed his pains, his brokenness and his hatred of himself. Wouldn’t you have liked to have been there when Christ said, “Peter, it is I, your Lord, and I forgive you and love you and want you to continue to lead my apostolic band.” Certainly, the resurrected Christ changed a depressed and discouraged Peter to a forgiven, courageous and dynamic witness for Christ. (1 Corinthians 15:1-11 The Resurrection And The Gospel) Ray Stedman writes that "Everyone here who is a Christian knows that the fundamental question upon which Christianity ultimately rests is, "Did Jesus Christ actually, literally, and physically, rise from the dead?" Everything hangs on that question. Well, that is the theme of this chapter, and this section of First Corinthians is one of the most significant passages in the Word of God that states that question most profoundly. As you read it, you see that there is a whole chorus of voices from the 1st century that say loudly and clearly, "Yes, he did rise from the dead. We saw him; we talked with him; we handled him." (John says that in his letter {cf, 1 Jn 1:1}.) "We ate and drank with him, {cf, Acts 10:41}. It was unmistakably Jesus. We recognized him by the marks of crucifixion still in his body, in his hands and in his feet. Our encounters with him were so frequent, so full and so satisfying that we have never been the same since. When he rose from the dead it completely changed our lives." Christianity has always rested, therefore, on that powerful evidence of eye witnesses who saw him alive from the dead. (1 Corinthians 15:5-11 They Saw Him Alive) Charles Hodge gives an excellent synopsis of the significance of the witnesses writing that… As the resurrection of Christ is a historical fact, it is to be proved by historical evidence. The apostle therefore appeals to the testimony of competent witnesses. All human laws assume that the testimony of two witnesses, when uncontradicted, and especially when confirmed by collateral evidence, produces such conviction of the truth of the fact asserted as to justify even taking the life of a fellow-creature. Confidence in such testimony is not based on experience, but on the constitution of our nature. We are so constituted that we cannot refuse assent to the testimony of good men to a fact fairly within their knowledge. To make such testimony irresistible it is necessary: 1. That the fact to be proved should be of a nature to admit of being certainly known. 2. That adequate opportunity be afforded to the witnesses to ascertain its nature and to be satisfied of its verity. 3. That the witnesses be of sound mind and discretion. 4. That they be men of integrity. If these conditions are fulfilled, human testimony establishes the truth of a fact beyond reasonable doubt. If, however, in addition to these grounds of confidence the witnesses give their testimony at the expense of great personal sacrifice or confirm it with their blood; if, moreover, the occurrence had been predicted centuries before; if it had produced effects not otherwise to be accounted for, effects extending to all ages and nations; if people’s reason and conscience find the system of doctrine implied in that fact to be true; and if God’s Spirit confirms the testimony of the original witnesses and the truth of the doctrines based on that fact, then it is insanity and wickedness to doubt it. All these considerations combine to prove the resurrection of Christ and make it the best authenticated event in the history of the world. (1 Corinthians 15 Commentary) A T
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Stedman notes that "Every generation, the theory is propounded that Jesus really did not rise from the dead physically, that the disciples were so caught up in the wonder of his personality, that they so wanted him back they actually hallucinated and imagined they saw him. But this event, of course, can hardly fit that category, for here there were over five hundred individuals. Now it is hard enough to get one person to hallucinate, but to get five hundred people from various backgrounds and attitudes, etc., to do so all at once is simply incredible. I think this occurred up on a mountainside in Galilee, for even before his crucifixion the Lord had said that he would meet his disciples in Galilee after the resurrection. The first message he sent by the women at the tomb was, "go and tell my brethren to go to Galilee, and there they will see me," {cf, Matt 28:10}. Now you can imagine that word of that spread rapidly throughout the whole believing community and everybody who could get away headed for Galilee. Who would have wanted to miss that most exciting of all Christian meetings? So it is no wonder there were five hundred or more waiting for him on the mountainside, and to them he appeared. (1 Corinthians 15:5-11 They Saw Him Alive) Appeared (3708) (horao) means to see or perceive with the eye, to pay attention to, to understand or to experience. Horao is used a number of times in the NT referring to seeing visions but Paul here is clearly not speaking of a vision but the actual bodily appearance of our Lord. It is not certain when this event occurred. The most likely possibility is Matthew 28:16-20. Since Jesus had previously announced this meeting (cf. Mt 26:32; 28:10, 16) it is unlikely that anyone would have intentionally missed it. One time (2178) (ephapax from epi = upon, at + hapax = once, a compound of "ha-" [="heis" in compounds] and "pax" [pegnumi = make firm, bring together] = giving hapax the fundamental meaning of numerical singularity and completeness which needs no additions) means once and for all or all at once. At the same time (all together) as here in 1Co 15:6. Friberg says that ephapax is used "as a religious technical term for the uniqueness and singularity of the Christ's death and the resultant redemption once (and) for all (Heb 10:10) (Analytical Lexicon of the Greek New Testament. Baker Academic) Ephapax - 5x in 5v = once for all(4), one time(1). - Ro 6:10; 1Cor 15:6; Heb 7:27; 9:12; 10:10. As you observe these passages below, notice that all except for 1Co 15:6 relate to the sacrificial death of Christ. There are no uses in the Septuagint. Related Resource: Why didn’t Jesus appear to more people after His resurrection? | GotQuestions.org Proof Positive Jesus our Lord . . . was raised because of our justification. —Romans 4:24-25 Today's Scripture: 1 Corinthians 15:1-11 The resurrection of Jesus Christ is one of the most well-established events in history. Paul cited as irrefutable evidence the more than 500 eyewitnesses who saw Jesus after He arose, most of whom were still alive when the apostle wrote to the Corinthians. Just as certain is the fact that Christ’s sacrifice on the cross of Calvary fully paid the penalty for the sin of all mankind, so that everyone who trusts Him as Savior receives forgiveness. And it is Christ’s resurrection that guarantees this. If just one sin had been unatoned for, Jesus would not have come out of the tomb. In his book The Resurrection of Jesus the Christ, Fred John Meldau underscores the significance of Jesus’ resurrection by describing Israel’s annual Day of Atonement ritual. Meldau writes, “If [the High Priest] offered correctly, he came forth in due time; but . . . if he failed to offer correctly, he died there behind the veil. In like manner, the coming forth of Jesus the Christ, in His resurrection, after His atonement for our sins on the cross, shows that His offering was accepted. The empty tomb is God’s ‘Amen’ to Christ’s ‘It is finished.’” Jesus rose, and proved His power By that rising glorious; From the mighty grasp of death He came forth victorious. —Anon. Christ’s empty tomb guarantees our full salvation. C H
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Stedman adds that Jesus' "brothers did not believe in him until the resurrection. It was that phenomenal event, that magnificent recovery, that finally convinced James that Jesus was the Son of God (They Saw Him Alive) Jack Arnold - The James mentioned here is most likely the half brother of Jesus, who was the oldest remaining son of the family that grew up in Nazareth. John tells us that Christ’s brothers did not believe Jesus was the Messiah. It must have been difficult to see Jesus was the Messiah because these brothers were so close to Him. While they must have seen Him as an exceptional person, they played games together, did chores together, played pranks on Him or whatever. It took some tall convincing for them to believe that He was the Son of God, the Creator of the universe. None of Christ’s brothers were truly converted until after the resurrection. That was when they became convinced Jesus was the Son of God. James must have had a fantastic conversion and in the Epistle of James he calls Christ “our glorious Lord” (Jms. 2:1). The resurrected Christ changed a skeptical blood brother to a believing, dynamic spiritual leader. (1 Corinthians 15:1-11 The Resurrection And The Gospel) Apostles (652) (apostolos from apo = from + stello = send forth) (Click discussion of apostle) means one sent forth from by another, often with a special commission to represent another and to accomplish his work. It can be a delegate, commissioner, ambassador sent out on a mission or orders or commission and with the authority of the one who sent him. In the ancient world a apostle was the personal representatives of the king, functioning as an ambassador with the king’s authority and provided with credentials to prove he was the king's envoy. Cargo ships were sometimes called apostolic, because they were dispatched with a specific shipment for a specific destination. In its broadest sense, apostle can refer to all believers, because every believer is sent into the world as a witness for Christ. But the term is primarily used as a specific and unique title for the thirteen men (the Twelve, with Matthias replacing Judas, and Paul) whom Christ personally chose and commissioned to authoritatively proclaim the gospel and lead the early church. The thirteen apostles not only were all called directly by Jesus but all were witnesses of His resurrection, Paul having encountered Him on the Damascus Road after His ascension. Those thirteen apostles were given direct revelation of God’s Word to proclaim authoritatively, the gift of healing, and the power to cast out demons (Mt 10:1). By these signs their teaching authority was verified (cf. 2Co 12:12). Their teachings became the foundation of the church (Eph 2:20), and their authority extended beyond local bodies of believers to the entire believing world. In the present context Peter uses apostle in its more common specialized or restricted meaning. The authority of Peter's message did not derive from the messenger but from the Sender. Related Resource: The Evidence of the Prisoner's Brother - chapter 11 from Frank Morrison's classic apologetic on the resurrection - Who Moved the Stone? 1 Corinthians 15:8 and last of all, as to one untimely born, He appeared to me also. (NASB 1995 - Lockman) 1Co 9:1 Ac 9:3-5,17 18:9 22:14,18 26:16 2Co 12:1-6 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Acts 9:1-15+ Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3 And it came about that as he journeyed, he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground, and heard a voice saying to him, "Saul, Saul, why are you persecuting Me?" 5 And he said, "Who art Thou, Lord?" And He said," I am Jesus whom you are persecuting, 6 but rise, and enter the city, and it shall be told you what you must do." 7 And the men who traveled with him stood speechless, hearing the voice, but seeing no one.8 And Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. 9 And he was three days without sight, and neither ate nor drank. 10 Now there was a certain disciple at Damascus, named Ananias; and the Lord said to him in a vision, "Ananias." And he said, "Behold, here am I, Lord." 11 And the Lord said to him, "Arise and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for behold, he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight." 13 But Ananias answered, "Lord, I have heard from many about this man, how much harm he did to Thy saints at Jerusalem; 14 and here he has authority from the chief priests to bind all who call upon Thy name." 15 But the Lord said to him, "Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16 for I will show him how much he must suffer for My name's sake." A "DIVINE MISCARRIAGE" For in depth commentary see 1 Corinthians 15:8 (For the most part the notes below are not duplicated on the in depth commentary). And last (eschatos) of all, as to one untimely born, He appeared to me also - Untimely born means "abnormally born which really means a miscarriage or an untimely birth. What he means is that he did not come to spiritual birth in the usual, proper way. His salvation was unexpected, violent and abnormal. When the other apostles heard the Word they began to believe it. Gradually it developed in their minds and hearts until at last they laid hold of it by faith. In this way, their spiritual birth followed a normal pregnancy that could be observed developing. But Paul’s conversion was a miscarriage. It was abnormal, unexpected, sudden and definitely supernatural. This may be the reason Paul writes so much on the sovereign purposes of God in salvation, for he, more than any other apostle, had a conversion surrounded by supernatural phenomena." (Jack Arnold) David Lowery comments that "Paul considered himself abnormally born because he lacked the “gestation” period of having been with Christ during His earthly ministry (Walvoord, J. F., Zuck, R. B., et al: The Bible Knowledge Commentary. 1985. Victor) Stedman quips that "Had Paul written his spiritual biography, the title would have not been Born Again, it would have been The Miscarriage, The Abortion, or something like that. This is what he thought of himself, largely because of the way he came to birth. He is thinking of the twelve apostles as being born in a very normal way. When they heard the word of the Lord, they began to believe it. Gradually it developed in their minds and hearts until they came to the place where they believed it totally. In this way their spiritual birth followed a normal pregnancy that could be observed developing. But Paul's experience was not like that. It was abnormal; it was sudden; it was very precipitous and unexpected. That may account for the fact that Paul had a difficult time in his early Christian life. When somebody is prematurely born he does not just leap out and handle life like a normal baby. He is cared for specially; he is nurtured in private; he is protected from exposure to danger and germs and it is a long time before he begins to function normally. And this was the case with Paul. He was born again on the Damascus road, but it was such a sudden, precipitous thing it took a long time for him to adjust his thinking and get it in line with this fantastic event that had occurred. That is why he spent three years in Damascus and Arabia and another seven years in his home town of Tarsus before he got it all together and felt he was ready to begin his great ministry of teaching and preaching all around the world. The Spirit of God led Barnabus to go down to Tarsus and find him ten years later (1 Corinthians 15:5-11 They Saw Him Alive) Untimely born (1626) (ektroma from ek = out + titrosko = to wound thus to cut or excise out, to cause or suffer abortion, to miscarry) refers to an abortion, miscarriage, or one born prematurely, the picture of each being that of a life that was unable to sustain itself. The term implies an untimely, early birth. Thayer explains Paul's use writing "that he is as inferior to the rest of the apostles as an immature birth comes short of a mature one, and is no more worthy of the name of an apostle than an abortion is of the name of a child. Ektroma is only used three times in the Septuagint (LXX) (Nu 12:12; Job 3:16; and Eccl. 6:3) for a miscarriage. Related Resource: Did You Hear What Happened to Saul? - chapter 7 from Josh McDowell's classic "More than a Carpenter" The Evidence of the Man From Tarsus - chapter 12 from Frank Morrison's classic apologetic on the resurrection - Who Moved the Stone? 1 Corinthians 15:9 For I am the least of the apostles, and not fit to be called an apostle, because I persecuted the church of God.(NASB 1995 - Lockman) the least 2Co 11:5 12:11 Eph 3:7,8 because Ac 8:3 Acts 9:1-19 22:4,5 26:9-11 Ga 1:13,23 Php 3:6 1Ti 1:13,14 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Acts 9:1-19+ Now Saul, still breathing threats and murder against the disciples of the Lord, went to the high priest, 2 and asked for letters from him to the synagogues at Damascus, so that if he found any belonging to the Way, both men and women, he might bring them bound to Jerusalem. 3As he was traveling, it happened that he was approaching Damascus, and suddenly a light from heaven flashed around him; 4 and he fell to the ground and heard a voice saying to him, “Saul, Saul, why are you persecuting Me?” 5 And he said, “Who are You, Lord?” And He said, “I am Jesus whom you are persecuting, 6 but get up and enter the city, and it will be told you what you must do.” 7The men who traveled with him stood speechless, hearing the voice but seeing no one. 8Saul got up from the ground, and though his eyes were open, he could see nothing; and leading him by the hand, they brought him into Damascus. 9 And he was three days without sight, and neither ate nor drank. 10Now there was a disciple at Damascus named Ananias; and the Lord said to him in a vision, “Ananias.” And he said, “Here I am, Lord.” 11 And the Lord said to him, “Get up and go to the street called Straight, and inquire at the house of Judas for a man from Tarsus named Saul, for he is praying, 12 and he has seen in a vision a man named Ananias come in and lay his hands on him, so that he might regain his sight.” 13 But Ananias answered, “Lord, I have heard from many about this man, how much harm he did to Your saints at Jerusalem; 14 and here he has authority from the chief priests to bind all who call on Your name.” 15 But the Lord said to him, “Go, for he is a chosen instrument of Mine, to bear My name before the Gentiles and kings and the sons of Israel; 16for I will show him how much he must suffer for My name’s sake.” 17So Ananias departed and entered the house, and after laying his hands on him said, “Brother Saul, the Lord Jesus, who appeared to you on the road by which you were coming, has sent me so that you may regain your sight and be filled with the Holy Spirit.” 18 And immediately there fell from his eyes something like scales, and he regained his sight, and he got up and was baptized; 19 and he took food and was strengthened. Now for several days he was with the disciples who were at Damascus, PAUL THE LEAST BUT THE GREATEST For in depth commentary see 1 Corinthians 15:9 (For the most part the notes below are not duplicated on the in depth commentary). For I am the least (elachistos) of the apostles, and not fit (hikanos) to be called an apostle (apostole), because I persecuted (dioko - zealously and hostilely pursued) the church of God - Least reflects his genuine humility that God would have saved such a wretch as himself! We are all in that same category -- "least!" We all deserved hell, but God gave us Heaven! Amazing grace indeed! Paul's radical transformation from persecutor of the Gospel to proclaimer of the Gospel is clear evidence that the Gospel is authentic and the resurrection was real and relevant. Jack Arnold - If there was ever a dynamic conversion, Paul had it. This appearance of the Lord to him changed his whole life—from Saul of Tarsus to Paul the preacher, from religious profession to personal regeneration. He came hating and went away loving. He began that day the greatest Jewish evangelist and ended it the greatest Christian evangelist. Contact with the resurrected Christ changed his life, and this, in itself, is proof the resurrection happened. (1 Corinthians 15:1-11 The Resurrection And The Gospel) James Smith - TRANSFORMING GRACE 1 CORINTHIANS 15:9, 10 His Past: “I persecuted the Church of God.” His Present: “An Apostle.” How this great change was wrought: “By the grace of God.” Responsibility I am . . . not worthy to be called an apostle, because I persecuted the church of God. —1 Corinthians 15:9 Today's Scripture: Acts: 26:1-23 When God confronted Adam for eating from the forbidden tree, Adam blamed Eve (Gen. 3:12). Ever since then, people have tried to avoid taking responsibility for their actions by shifting the blame to others or to circumstances beyond their control. Today the art of blaming others has reached new levels. In a television interview a high-ranking government official said that pro-life advocates are ultimately responsible for the 1.6 million abortions that occur annually in the United States. He argued that if those who oppose abortion would simply volunteer to take the babies into their homes, mothers wouldn’t have to abort them. If you follow this line of reasoning, the woman who chooses to have an abortion because a baby would inconvenience her life is not responsible for the death of her child. The unwritten rule seems to be: “Never blame offenders for their wrongs. Those responsible are the people who want to punish them for their crimes.” How contrary to the Scriptures, which teach that God holds each of us accountable for what we do! The apostle Paul showed us how we should respond. He admitted the awfulness of his sin, and he recognized how gracious God had been to him (1 Cor. 15:9-10). If you make an excuse for sin, your sin will not be excused. 1 Corinthian 15:10 But by the grace of God I am what I am, and His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me. (NASB 1995 - Lockman) by 1Co 4:7 Ro 11:1,5,6 Eph 2:7,8 3:7,8 1Ti 1:15,16 his grace 1Co 15:2 2Co 6:1 but I Ro 15:17-20 2Co 10:12-16 11:23-30 12:11 yet Mt 10:20 2Co 3:5 Ga 2:8 Eph 3:7 Php 2:12-13 Phil 4:13 Col 1:28-29 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: 2 Corinthians 3:5-6+ Not that we are adequate in ourselves to consider anything as coming from ourselves, but our adequacy is from God, Who also made us adequate as servants of a new covenant, not of the letter but of the Spirit; for the letter kills, but the Spirit gives life. Col 1:28-29+ We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. 29 For this purpose also I (present tense - continually) labor (kopiao), (present tense - continually) striving (agonizomai) according to His power (dunamis), which mightily works within me. Philippians 2:12-13+ So then, my beloved, just as you have always obeyed, not as in my presence only, but now much more in my absence, work out (present imperative see our need to depend on the Holy Spirit to obey) your salvation (AKA - progressive sanctification) with fear and trembling; 13+ for (GOD'S SOVEREIGN PROVISION) it is God Who is at work in you, both to will and to work for His good pleasure. Philippians 4:13+ I can do all things (MY RESPONSIBILITY) through Him Who strengthens me (GOD'S SOVEREIGN PROVISION). Colossians 1:28-29+ We proclaim Him, admonishing every man and teaching every man with all wisdom, so that we may present every man complete in Christ. For this purpose also I labor, striving (MY RESPONSIBILITY) according to His power, which mightily works within me (GOD'S SOVEREIGN PROVISION).. GRACE PILED UPON GRACE For in depth commentary see 1 Corinthians 15:10 (For the most part the notes below are not duplicated on the in depth commentary). But (de) is a term of contrast which speaks of a "change of direction," which could not be more apropos than the change of direction is Saul the persecutor who was supernaturally transformed into Paul the proclaimer of the Gospel! By the grace (charis) of God ("divine grace") I am what I am, and His grace (charis) toward me did not prove vain (kenos - empty, without success, futile, not without results); but I labored (kopiao - to the point of exhaustion, weariness following straining of all his human powers to utmost) even more (perissos) than all of them, yet not I, but the grace (charis) of God with (sun/syn = intimate union with) me - God provided the grace, but Paul labored diligently. In 1 Corinthians 15 Paul uses three different terms for vain or worthless - eike in 1 Cor 15:2, kenos in 1 Cor 15:10, 14, 48, mataios (worthless) in 1 Cor 15:17 THOUGHT - This passage is a clear example of the powerful principle I call "100/100". You say what is that? The first 100 is 100% my RESPONSIBILITY ("I labored") and the second 100 is 100% God's SOVEREIGNTY, God's provision of supernatural power ("the grace of God with me"). In truth the 100's should be inverted for the fact is that we cannot carry out our responsibility unless God enables us to do so, giving us the desire to work and the power to work as Paul described in Php 2:13NLT+, "giving you the desire and the power." So all supernatural works wrought by mere men (and women) begin with God and are enabled by God so that in the end He alone receives the glory! Or as Paul would say in Romans 11:36+ "For from Him and through Him and to Him are all things. To Him be the glory forever. Amen." And all God's men and women said "Amen! Thank You Lord!" See this important principle which is all through the Scripture - The "Paradoxical Principle of 100% Dependent and 100% Responsible". (See the passages above) THOUGHT - As a physician I would occasionally write out prescriptions in "triplicate" - 1Corinthians 15:10 is God's "prescription in triplicate" to assure "spiritual health" in your life and ministry (cp Jn 10:10b)! Take one dose of the truth of this passage "qd" ("once per day"). Refills: Eternal. Cost: Free (but not cheap!). Instructions: Swallow it completely. Give your body time to "assimilate" it, so that it has maximum effect. It will be good (the best) medicine for your soul! It's God's amazing grace! Jack Arnold - Paul clearly understood he did not seek and choose God, but God sought and chose him for salvation and service. He deserved nothing, but God took him and made him the greatest Christian of all time. Why? Grace! Grace! Grace! Everything Paul was or did he attributed to the pure grace of God. Paul’s life should greatly encourage every non-Christian and Christian. We may have fouled up our lives and messed up everything to such an extent we may think God could never save us or use us. Paul persecuted the church and gave his consent to murder, yet God used him and He can and will use anyone who truly turns to Christ in humble repentance and faith. There is no sin God cannot forgive. John Stevenson - The Principle of Grace: But by the grace of God I am what I am (15:10). The word "grace" is translated from the Greek word charis. This is an old word in Greek writings, used as early as the days of Homer. It was used by the ancient Greeks to describe a favor that is done for a friend that expects no return. It is a favor that is freely given. It is closely connected to the idea of a gift (charisma) as well as with joy (chara). In nearly all cases, the idea of charis was that it was a favor done for a friend. Aristotle, defining charis, lays out the whole stress on this very point, that it is conferred freely, with no expectation of return, and finding its only motive in the bounty and free-heartedness of the giver. But in Pagan Greece, this favor was always conferred upon a friend, not upon an enemy. (Kenneth Wuest). Here lies the difference between the pagan use of cariV versus that which is used by Paul. The Greeks used it to describe the actions of an individual toward his friend. Grace was always directed toward someone who was a friend, never toward an enemy. This is the complete antithesis of what Paul describes in this passage. Paul describes God’s grace as coming to him when he was at enmity with God and when he was persecuting the church of God. There is an important principle here. God’s grace in your life did not become operational because you turned from your sins and began to seek after Him. God saved you when you were in the midst of your sins. God chose you before you ever chose Him. For by grace you have been saved through faith; and that not of yourselves, it is the gift of God; 9 not as a result of works, that no one should boast. (Ephesians 2:8-9). Just as Paul’s salvation was by the grace of God and apart from his own merit or effort, so also his Christian life continues to be lived by grace. The Power of Grace: His grace toward me did not prove vain; but I labored even more than all of them, yet not I, but the grace of God with me (15:10). I have often heard one of the complaints against teaching of the grace of God that say people will not serve the Lord if they find out that everything in Christ has been freely given to them via the grace of God. The argument goes like this: "Why should I labor for Christ if He has given me everything there is to give through faith alone?" Paul does not view this as a logical result of grace. On the contrary, he pictures the grace of God as a motivation for service. As he comes to see the wondrous and undeserving goodness that God has bestowed upon him, he is moved to labor even more greatly. The story is told of a World War I general who called in his company commander into his tent and pinned a medal on his chest. "Captain," he said, "You are a hero. Now go out and lead your men up that hill." That is what God has done to us. He has chosen us and called us and saved us and sanctified us. Now He says, "Go out and live like people who are chosen and called and saved and sanctified." How about you? Has the resurrected Christ made a difference in your life? If He has not, then perhaps it is because you have never met Him. You can come to know Him today and you can enter into the life that only He can provide. I Am What I Am - A few years before John Newton died, a friend was having breakfast with him. Their custom was to read from the Bible after the meal. Because Newton’s eyes were growing dim, his friend would read, then Newton would comment briefly on the passage. That day the selection was from 1 Corinthians 15. When the words “by the grace of God I am what I am” were read, Newton was silent for several minutes. Then he said, “I am not what I ought to be. How imperfect and deficient I am! I am not what I wish to be, although I abhor that which is evil and would cleave to what is good. I am not what I hope to be, but soon I shall put off mortality, and with it all sin. Though I am not what I ought to be, nor what I wish to be, nor yet what I hope to be, I can truly say I am not what I once was: a slave to sin and Satan. I can heartily join with the apostle and acknowledge that by the grace of God I am what I am!” (Source unknown) Chambers - By the grace of God I am what I am His grace which was bestowed upon me was not in vain. 1 Cor. 15:10. The way we continually talk about our own inability is an insult to the Creator. The deploring of our own incompetence is a slander against God for having overlooked us. Get into the habit of examining in the sight of God the things that sound humble before men, and you will be amazed at how staggeringly impertinent they are. ‘Oh, I shouldn’t like to say I am sanctified; I’m not a saint.’ Say that before God; and it means—‘No, Lord, it is impossible for You to save and sanctify me; there are chances I have not had; so many imperfections in my brain and body; no, Lord, it isn’t possible.’ That may sound wonderfully humble before men, but before God it is an attitude of defiance. Again, the things that sound humble before God may sound the opposite before men. To say—‘Thank God, I know I am saved and sanctified,’ is in the sight of God the acme of humility, it means you have so completely abandoned yourself to God that you know He is true. Never bother your head as to whether what you say sounds humble before men or not, but always be humble before God, and let Him be all in all. There is only one relationship that matters, and that is your personal relationship to a personal Redeemer and Lord. Let everything else go, but maintain that at all costs, and God will fulfil His purpose through your life. One individual life may be of priceless value to God’s purpose, and yours may be that life. Our Image Problem By the grace of God I am what I am, and His grace toward me was not in vain. —1 Corinthians 15:10 Today's Scripture: 1 Corinthians 15:1-11 People who clearly understand their own strengths and weaknesses are better able to accept themselves as they are and accomplish more in life. They can identify with the person who said, “I’m only someone, but I am someone. I can’t do everything, but I can do something.” The apostle Paul recognized his liabilities, but he took his God-given assets and used them for eternal profit. His self-acceptance was based on God’s acceptance of him in Christ. God’s grace enabled him to affirm his apostleship while living with the painful memory of persecuting the church (1 Cor. 15:9; 1 Tim. 1:13-15). Paul didn’t have a bad self-image when he called himself the “least of the apostles,” nor was it false humility that prompted him to say he was “not worthy to be called an apostle” (1 Cor. 15:9). Neither was it undue pride when he affirmed that he “labored more abundantly” than all of the other apostles (v.10). He was simply recognizing his human frailties while extolling the effectiveness of God’s grace. He knew he was able to serve God because he had been forgiven. We all have faults uniquely ours, Those flaws that cause self-blame, But God accepts us as we are, And we must do the same. —DJD Our value is not in what we do for God but in what Christ has done for us. 1 Corinthians 15:11 Whether then it was I or they, so we preach and so you believed. (NASB 1995 - Lockman) 1Co 15:3,4 2:2 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 15:1-4 Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, 2 by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain. 3 For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, 4 and that He was buried, and that He was raised on the third day according to the Scriptures, ALL PREACHED THE SAME GOSPEL Whether then - could be rendered "therefore whether" and most commentators link this back to 1 Cor 15:8 which was the terminus of his description of the Gospel which emphasized Christ was seen alive by many witnesses. Most see 1 Cor 15:9-10 as a sort of brief digression in which he explains his status as it relates to the other disciples, that he may have been last but was not least because of the work of God's grace. it was I or they - He has just stated he had labored even more than all of them. Now he says "it matters not whether I was instrumental or they." (MIT) In other words it makes no difference who had preached. They all preached the same Gospel that included the truth of the resurrection of Christ. And so in light of the following passages, Paul is saying they all preached "Christ is risen, risen indeed!" Paul affirms that the Gospel he had received and delivered to the Corinthians was the same Gospel the original apostles had preached. And finally one other point is that Paul did not care who received the credit for the conversion of the Corinthians. Jack Arnold - It did not make any difference which apostle preached the gospel; it was always the same gospel: “Christ died for our sins according to the Scriptures,.. He was buried, and... He was raised on the third day.” The gospel was preached and the Corinthians believed it, and a basic part of that gospel is the resurrection of Christ. What Paul is saying is that no man, woman, boy or girl can really be a true Christian unless he or she believes in the resurrection of Jesus Christ from the dead. (The Resurrection And The Gospel) Vine - summing up the argument of the first part of the chapter, he identifies himself with the other apostles in the facts that all continually preached the same gospel with its foundation truth of the resurrection of Christ, and that the Corinthian believers once for all accepted it. So we (present tense - continually) preach (kerusso - clearly proclaim) and so you believed (pisteuo "what you adhered to, trusted in, and relied on") - NLT paraphrase is accurate = "we all preach the same message." Paul says the Gospel (Christ died for our sins...was buried...was raised - 1 Cor 15:3-4) has inherent power and it made no difference who preached it because God's gives the power to believe. So you believed is in the aorist tense which speaks of a past completed act, in turn pointing to the fact that they had believed, Thus Paul is addressing believers in this section, which is significant because we see that some are skeptical about the resurrection. Hunter & McShane - The important thing was not who laboured most, but the sense of unity among the apostles. They all preached the same gospel, the only authentic gospel, which they had all believed. (What the Bible teaches – 1 and 2 Corinthians) Hodge - This verse resumes the subject from which vs. 9, 10 are a digression. ‘Christ appeared to the apostles and to me; whether therefore I or they preached, we all proclaimed that fact, and ye all believed it.’ The resurrection of Christ was included in the preaching of all ministers, and in the faith of all Christians. (1 Corinthians 15 Commentary) Jack Arnold - The question for you who are not Christians is not whether you believe Christ lived and died; many non-Christians believe that. Nor is it whether you believe He died for sinners and was raised from the dead, for many phony, professing believers give assent to that truth. The real question is whether you believe Christ died for your sins and that He was raised from the dead so you can share His resurrected life. Only when you, by faith, make this personal, believing Christ died for you individually and personally, will you be saved. You cannot be saved without believing Christ substituted for your sins, and you cannot be saved until you have committed yourself to the resurrected Lord (The Resurrection And The Gospel) Earlier Paul had told the Corinthians that "we preach Christ crucified, to Jews a stumbling block and to Gentiles foolishness," (1 Cor 1:23) Preach (proclaim) (2784)(kerusso from kerux/keryx = a herald - one who acts as the medium of the authority of one who proclamation he makes; kerugma = the thing preached or the message) means to proclaim (publicly) or to herald or act as a public crier - the town official who would make a proclamation in a public gathering.They could make no additions or subtractions from the received message (THINK OF THE GOSPEL!). Kerusso was used of the official whose duty it was to proclaim loudly and extensively the coming of an earthly king, even as our gospel is to clearly announce the coming of the King of kings and Lord of lords (Rev 19:16+! The Imperial Herald would enter a town in behalf of the Roman Emperor, and make a public proclamation of the message which his Sovereign ordered him to give, doing so with such formality, gravity, and authority as to emphasize that the message must be heeded! (Think about this in regard to the Gospel of God instead of the decree of a man!
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Stedman - For twenty centuries now the skeptics of all ages have asked these same questions. Of course, they amplify them by imposing various obstacles they see. They say, for instance, "We can understand, perhaps, that a body that has been carefully embalmed and placed in a grave might possibly be brought back to life, but what about those that have been destroyed? What about all the people that have been cremated?" . . .These questions always arise when unbelief faces this question of the resurrection of the dead. "How can it be?" That is what some of these Corinthians were asking. The clear implication was, "It cannot be; it is impossible." The Greeks, of course, were teaching that it was a good thing, an advantage, to lose the body. The body was a prison-house, they taught, where we are limited and restricted. The Oriental religions, on the other hand, were teaching that many bodies were needed in a process of salvation, that you return to earth many times. Their question would be, "Which body is raised from the dead? Is it the 'cow' body you once had, or the 'gorilla' body you may have had, or the one you are walking around in now?" Reincarnation would, for them, pose an entirely different question concerning the resurrection of the body. (The New Body - What is it Like?) Body (4983) soma is literally the body of man or animals and could be living (Mt 5:29f; 6:25; Mk 14:22; Lk 11:34; Ro 4:19; 7:24; 8:10, 13; 12:1; 1 Cor 5:3; 6:20; 11:24, 27, 29; 15:44; 2 Cor 5:6, 8, 10; Gal 6:17; Col 2:11; Heb 13:3; Jas 3:3) or dead (corpse Mt 27:52, 58f; Lk 17:37; Jn 19:31, 38, 40; Acts 9:40.). The word soma was used by Homer (about ninth century B.C.) for a dead body. But beginning with Hesiod (eighth century B.C.) it came to be employed for living bodies, whether of animals or men. In the present context soma also speaks of plant and seed structure using body. In order to gain an answer to the question in 1 Cor 15:35 Paul speaks of bodies of plants (which are different in kind from the ‘body’ of the seed which is planted). Paul also uses soma for celestial bodies in 1 Cor 15:40 and finally for a natural human body and a resurrection body in 1 Cor 15:44. Paul uses soma 9x in this section so it is clearly a key word - 1 Co. 15:35; 1 Co. 15:37; 1 Co. 15:38; 1 Co. 15:40; ILLUSTRATION - There were two lawyers, Mr. Ebbison and Mr. West, who on one occasion were talking about the Christian faith. Neither believed it for both were Deists. They did not deny the existence of God but the providence and activity of God in creation. They decided, as objective and intelligent lawyers, to discredit Christianity. They agreed that to do this they would have to disprove two things in the Bible, two historical facts. They would have to disprove the conversion of the Apostle Paul and the resurrection of Jesus Christ from the dead. Each of them chose one of these topics to disprove and went on his way, agreeing to meet the other a year later with his findings. They subjected the facts to the best of legal and scientific procedures. When they came together again, Mr. West asked Mr. Ebbinson if in fact he had written his book. Ebbison said, “Yes, I have. I have taken the alleged fact of the conversion of Saul of Tarsus and scrutinized it as an objective lawyer and have concluded it is a historical event. And I have been converted myself to Christianity, for I have received the same Christ that Saul received.” Mr. Ebbinson then said to Mr. West, “Have you written your book?” He replied, “Yes, I have. I have taken the facts about the resurrection of Jesus Christ and have sifted through the evidence, and I have concluded that it was an historical event and I have come to know this resurrected Christ as my personal Lord and Savior.” Two questions Three Answers: The Resurrection Body is... How raised? What body? Illustrated in nature Necessary from the Old Testament Experienced at the coming of Christ Dirty Windows If we believe that Jesus died and rose again, even so God will bring with Him those who sleep in Jesus. —1 Thessalonians 4:14 Today's Scripture: 1 Corinthians 15:35-49 The Shepherd’s Home in Wisconsin has a problem with dirty windows. Although many of its residents are severely disabled, they love Jesus and understand that He has promised to return someday and give them new bodies. “Every day,” said the superintendent, “some of them go to the windows and press their noses against the glass, looking for Him.” The expectation of those precious people is genuine. Their irreversible mental and physical limitations fuel their longing for the day when they will be perfectly whole and free. The Holy Spirit enables us to keep alive that same hope. And it is a sure hope because it rests on two events, one past and one future—the resurrection of Jesus Christ from the dead (1 Cor. 15:20), and the reality that He will return to this earth someday (1 Th. 4:13-18). Paul united both truths in today’s key verse (v.14). When the going gets tough, we must resist the temptation to give up on life, or to find morbid pleasure in complaining. Instead, we must stay obedient to the Lord, renounce sin, and keep our eyes on the future (1 Cor. 15:33-34). Then we can rejoice in the certainty that in the world to come our painful trials will be no more. One day at death or Christ's return We'll shed this earthly life of care; And we who've known and loved the Lord Will in His perfect likeness share. —DJD The greatest joy on earth is the clear prospect of heaven. 1 Corinthians 15:36 You fool! That which you sow does not come to life unless it dies; (NASB 1995 - Lockman) fool Lu 12:20 24:25 Ro 1:22 Eph 5:15 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Luke 11:40+ “You foolish ones, did not He who made the outside make the inside also? Luke 12:20+ “But God said to him, ‘You fool! This very night your soul is required of you; and now who will own what you have prepared?’ John 12:24 “Truly, truly, I say to you, unless a grain of wheat falls into the earth and dies, it remains alone; but if it dies, it bears much fruit. Acts 26:8+ “Why is it considered incredible among you people if God does raise the dead? (Comment - especially since we have the evidence of "resurrection" surrounding us in nature!) Daniel 12:13+ But as for you (DANIEL), go your way to the end; then you will enter into rest and rise again for your allotted portion at the end of the age.” (WHEN CHRIST RETURNS THIS PRESENT AGE IS ABRUPTLY BROUGHT TO AN END). Sown Seed Dies then Germinates THE ILLUSTRATION OF A SEED Robertson and Plummer - People ask how the body that dies and the body that is raised can be the same. Nature itself shows that there is no necessity for their being the same. The seed and the plant that rises from it are so far from being the same, that the one must die in order that the other may live. This is the answer to the first question, and it is given with a severity which implies that the objector plumes himself on his acuteness. But he is not at all acute." (ED: Instead Paul says he is a fool) (1 Corinthians 15 Commentary) You fool (aphron)! - Literally the Greek says Fool! One version (Easy to Read Version) says "These are stupid questions!" As Hodge says fool is "An exclamation both of disapprobation and contempt. (Lk 12:20)
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Stedman: Nature teaches us two obvious lessons. First: Death is a necessary part of the process. Far from being an obstacle to resurrection, death is essential to it. You can put that in the form of an axiom: Nothing that has never died shall ever be raised from the dead. Obviously if it is going to be raised from the dead it has to die. Therefore, death is not an obstacle to resurrection. It is an ingredient of it and necessary to it. To balk at the fact that people die and the body loses its ability to function and its form and consistency as a body, ought never to be any hindrance to believing that life will emerge from it. The body must die just as the seed must die. The second lesson that nature teaches us is this: The body that emerges from the seed that dies is different from the one that was planted. Put a grain of wheat or a kernel of corn into the ground and what comes up? Another grain of wheat or another kernel? No! What comes up is a green stem which does not look at all like what you put into the ground. Nevertheless it is tied to it; it is continuous from it; it has an identity with it. There is an undeniable tie with that which you put into the ground, and yet it is not the same; it is the "same" without being similar. Now, if you had never seen that process before, would you have believed it if somebody had said that that is what would happen? You would have looked at him as though he were mad and said, "How can that be?" because you can put almost anything else into the ground and that will not happen. It is one of those miracles that is so familiar to us that we miss the miraculous part of it. But Paul says it happens so frequently there should therefore be no struggle with believing in the resurrection of the dead. (The New Body - What is it Like?) Fool (878) aphron from a = without + + phren = understanding, means originally meant diaphragm and was regarded as the seat of mental and spiritual activity, then mind or understanding -- see another study on aphron - click here) is literally a lack of sense, reflection, understanding or reason. Aphron is one who does not use his rational powers. The aphrōn hates knowledge, but loves haughtiness (Proverbs 1:22).10v - Lk. 11:40; Lk. 12:20; Rom. 2:20; 1 Co. 15:36; 2 Co. 11:16; 2 Co. 11:19; 2 Co. 12:6; 2 Co. 12:11; Eph. 5:17; 1 Pet. 2:15 Sow (4687) speiro from spao = draw out, pull) literally means to scatter (seed) and the opposite of reaping or gathering. Speiro is used figuratively to describe the sowing of the "seed" of the Word of God, the Gospel (="the word of the kingdom" - Mt13:19, cp Mk 4:14 15, 16, 18), "the ideas and precepts that have been implanted like seed in their hearts, ie, received in their hearts (Mk 4:18)." In 1 Corinthians 15:42-44 he presented resurrection truth in these terms. The burial of the body is, by analogy, like the planting of seed; it must decay before it brings forth new, incorruptible life. Speiro - 1 Co. 9:11; 1 Co. 15:36; 1 Co. 15:37; 1 Co. 15:42; 1 Co. 15:43; 1 Co. 15:44; 2 Co. 9:6; 2 Co. 9:10 "Do You Plant Corn?" A missionary lady in Africa was talking to some black men and women. "Jesus died on the Cross for us all," she told them. "Then His body was put in a grave and on the third day He arose from the grave. We, too, shall arise from our graves after our bodies have rested for a time in the ground." "How can that happen?" asked one old black man. "I do not believe that What is put in the ground cannot come up." "Listen to me," said the missionary lady. "Do you plant corn?" "Yes, I do," he answered. "Well, what happens when you put the grain of corn in the ground?" "The grain decays and the corn comes up out of the ground," he replied. "Very well," said the missionary lady. "The grain decays but the life in the corn doesn't die. It sends up a plant that comes through the soil and grows several feet above the ground. "It will be the same with us. When we are dead our bodies will be put into the ground. They will lie there until Jesus comes again. Then He will wake us and we shall arise from our graves. We believe that His Word is true." "I cannot understand it," said the old black man, "but I believe it now, too, for Jesus has said it." —Selected Martin Luther - Our Lord has written the promise of the resurrection, not in books alone, but in every leaf in springtime. EMBLEMS OF THE RESURRECTION.— God has filled all Nature with continual emblems of this doctrine. What is night but the death of day? What is morning but its resurrection from the shades of darkness? We see the insect-tribe give their evidence—sometimes crawling, as a worm, then lying in apparent torpor; then bursting the shell, and, with wings of beauty and activity, skimming the atmosphere. Frozen Heads [Christ] will transform our lowly body that it may be conformed to His glorious body. —Philippians 3:21 Today's Scripture: 1 Corinthians 15:35-58 A newspaper article told about a California mathematician with a life-threatening brain tumor who wants to have his head quick-frozen while he is still alive. The process is known as cryonic suspension. The man believes that scientists will discover a way to cure his tumor and attach his head to a healthy body. He is quoted as saying, “Everyone should be immortal. I am dying and want to continue to live.” We can’t fault that man for wanting to live forever in a healthy body. But we seriously question his method of fulfilling his desire. First, he has no assurance that this expensive procedure will work. Second, even if it did, its benefits would be only temporary. His new body and old head would die eventually. There is a way, however, to secure all the benefits that he desires. It is to receive Jesus as his Savior. When Christ returns to this earth, everyone who has trusted in Him will get a new body that will last forever and never be subjected to disease or death. According to the Bible, the Lord Jesus Christ “will transform our lowly body that it may be conformed to His glorious body” (Phil. 3:21). He is coming! I shall know Him, Jesus, my beloved Lord! Changed forever to His likeness— Oh, what joy this will afford! —Dimmock Because Christ arose with a new body, we are guaranteed a new body. 1 Corinthians 15:37 and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else.(NASB 1995 - Lockman) Easy to Read - These are stupid questions. When you plant something, it must die in the ground before it can live and grow. 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Seed Sown Yields a Different Body PAUL'S ANSWER TO THE SECOND QUESTION Paul is answering the hypothetical question And with what kind of body do they come? (1 Cor 15:35) Ray Pritchard: Paul uses the analogy of the seed to correct two common errors: (1) That the resurrection body will be identical to the one that was buried (Ed: Difference is illustrated in 1 Cor 15:37). (2) That the resurrection body will be completely unrelated to the original (Ed: Continuity is illustrated in 1 Cor 15:38)....No, it (RESURRECTION BODY) will be me but a whole new me, vastly improved by God. I am to my resurrection body as the acorn is to the oak tree. That’s what John meant when he said, “What we will be has not yet been made known” (1 John 3:2+). Today I’m just an acorn, tomorrow I will be a mighty oak tree. You can’t tell by looking at me what I will be (and I can’t even imagine it myself) but there are enormous powers resident in me that are placed there by the power of God. Today those powers are mostly latent but one day they will be fully displayed. Today I’m a nut, tomorrow I’m an oak tree. (I said that on purpose because it made me smile to think of it but it’s just as true of you as it is of me.) And this revolutionizes our view of death. I know from sad experience how difficult it is to stand by the casket of a dear friend or family member and feel the overwhelming power of death staring you in the face. It’s as if death is alive and is laughing at us and saying, “You fool! You believed all that Jesus stuff and you thought you would live forever. But I have the last laugh. Your friend is dead and you’ll never see him again. And what’s more, you’ll be dead soon and all your hope will be gone.” I have felt it and almost heard that voice in my ears. But then I consider what Paul is saying. Death is like planting the seed in the ground. If you never plant the seed, you never reap the harvest. Write it down in big letters. If you want to be raised from the dead, you have to die first. No one will ever be resurrected who wasn’t already dead. Which means that death (which seems so fearful to us) is actually the necessary first step to the resurrection. And that’s why death has lost its sting and the grave has been robbed of its victory. Through Jesus Christ death now becomes the doorway to immortal glory. The passage may seem dark but there is light shining on the other side....One Bible teacher suggests that in the resurrection we will have 500 senses compared to our current five. We can’t prove that today but it is consistent with the image of the seed and the harvest. (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) And that which you sow (speiro) , you do not sow the body (soma) which is to be, but a bare grain, perhaps of wheat or of something else - As with the previous verse Paul again uses the plural pronoun "you" which draws the Corinthians into this sowing and they would be aware of how the sown seed differed from what grew up. As the Common English Bible paraphrases it "What you put in the ground doesn't have the shape that it will have, but it's a bare grain of wheat or some other seed." The point is that what is sown (seed) does not look like the final plant. What you plant does not have the same body it will have when it germinates. You plant an acorn but what comes up eventually is a huge oak tree. This was true of the "planting of Jesus in the ground" (so to speak), for when He arose from the grave, His body was different than His human body had been, for it was not subject to the laws of the old body, the limitations of conditions of time and space, not touched by exhaustion and pain. For example He could appear and disappear at will and do so without even being initially recognized (Lk 24:15, 31+) and could pass through unopened doors (Jn 20:19).
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Stedman - The body that emerges from the seed that dies is different from the one that was planted. Put a grain of wheat or a kernel of corn into the ground and what comes up? Another grain of wheat or another kernel? No! What comes up is a green stem which does not look at all like what you put into the ground. Nevertheless it is tied to it; it is continuous from it; it has an identity with it. There is an undeniable tie with that which you put into the ground, and yet it is not the same; it is the "same" without being similar. Now, if you had never seen that process before, would you have believed it if somebody had said that that is what would happen? You would have looked at him as though he were mad and said, "How can that be?" because you can put almost anything else into the ground and that will not happen. It is one of those miracles that is so familiar to us that we miss the miraculous part of it. But Paul says it happens so frequently there should therefore be no struggle with believing in the resurrection of the dead. (1 Corinthians 15:35-49 The New Body: What Is It Like?)
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Stedman - Paul says there are really only two men who have ever lived in all of history, and both of them he calls "Adam." There is the first Adam and the last Adam. Do not call him "the second Adam" (ED: HOWEVER SEE PAUL'S DESIGNATION "THE SECOND MAN" IN 1 Cor 15:47) because that would allow for a third and a fourth and a fifth. There are only two -- the first Adam, and the last Adam, Jesus. The only other human being to head up a race is Jesus. The first Adam, Paul says, was made a living soul. He had a body made from the dust, and into that body of dust God himself, a Spirit, breathed a breath, and the joining together of spirit and body produced another phenomenon called the "soul," the personality. It is the presence of a spirit in a body that creates the soul and allows a person to function as a human being with mind, emotion, and will. That is what the first Adam was. Now, in the fall, the Holy Spirit that dwelt in the human spirit of Adam was withdrawn, and the human spirit was as though it was lifeless and dead. Man, therefore, was governed by his soul, the highest part of his being, which can feel and touch and taste and reason and think, but it has no contact with anything beyond and above. It is "dead in trespasses and sins," ( Ephesians 2:1+). We were all born that way. Every human being is a son or daughter of the first Adam by nature. (The New Body: What Is It Like?) The last (eschatos) Adam became a life-giving spirit - Last Adam is a rabbinic expression used for the Messiah. Paul's point is clear that through the first Adam we receive our natural bodies and through the last Adam we will receive our spiritual resurrection bodies. While Adam gave natural life to all mankind, Jesus gave supernatural life or spiritual life to all who would believe in Him. Those who believe in Jesus bear His image and are destined to die only once, but then live forever. John alludes to the last Adam's power as a life-giving spirit... “For just as the Father raises the dead and gives them life, even so the Son also gives life to whom He wishes." (John 5:21 ) Paul adds these words about Christ as a life-giving spirit... Romans 8:2+ For the law of the Spirit of life in Christ Jesus has set you free from the law of sin and of death.....11+ But 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. Pulpit Commentary - Christ is "a quickening," i.e. a life giving, "Spirit," here mainly in the sense that we shall only be raised by "the power of his resurrection" (John 5:24, 25), but also in the sense that his Spirit dwelleth in us, and is our true Life. (1 Corinthians 15 Commentary) Glenn Spencer - The first Adam was given the breath of life. Christ, the last Adam, has the power to give life. A T Robertson Word Pictures - Christ is the crown of humanity and has power to give us the new body. Stedman comments then "came a last Adam. Jesus, a life-giving Spirit, came, and as a Spirit he indwells, by faith, our human spirits when we receive him, when we open up our life to him. He regenerates our human spirit, and he is now, from that vantage point within us, beginning to impart life to the soul again, to recapture the mind, the emotions and the will and bring them back under subjection to his Lordship. So we begin to experience in our life, right now, the joy of being once again in right relationship with the God who made us. He is a life-giving Spirit, and he is waiting to impart life to the "earth suit" as well and to make it into a "heaven suit," designed for the heavens." (1 Corinthians 15:35-49 The New Body: What Is It Like?) In Romans Paul contrasts Adam with Jesus writing For if by the transgression of the one, death reigned through the one, much more those who receive the abundance of grace and of the gift of righteousness will reign in life through the One, Jesus Christ. (Ro 5:17+) Dr Henry
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Stedman - The Mormon church teaches that we were once spirit beings who then came to earth and became men, but this verse flatly contradicts that. It is not the spiritual which is first, it is the physical. We came into existence on a physical level, but designed by God, beyond that, is the spiritual. That is next, and death is but a stop in that process, and necessary to it. So now we are in a state of transition, as Paul goes on to describe, Vine - this is a principle relating to the development of human life; it begins with the merely natural and subsequently receives the spiritual.
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Stedman - What a hope! What a difference that makes to everything in life! It transforms the way you act, the way you think. It transforms your dreams, your aspirations, what you do with your time. Everything is changed. (The New Body: What Is It Like?) NET Bible has "let us also bear" in place of "we will also bear." (See technical note below) Hodge on have borne - We have borne translates the verb phoreō, which is more intensive than the more usual pherō. Whereas the latter means simply ‘to bear’, the former conveys the idea of bearing continually or habitually (it is often used of wearing clothes; cf. v. 53). It is thus a natural word to use here, where Paul conveys the thought of our habitual state.....The bearing in question is seen in the whole of life, not simply in some parts. (1 Corinthians 15 Commentary) Schreiner - The word image means that believers have participated fully in the reality of being people of dust; but in the future they shall also bear the image of the heavenly man. They will share fully in the likeness of the man of heaven; thus they will be given a body that is imperishable and incorruptible. (TNTC-1 Cor) W E Vine - the word eikōn, an image, involves the double idea of representation and manifestation. In each of the cases now mentioned there is a representation derived from the prototype. Adam, as a prototype, was a man of dust and, having been morally a fallen being, he and his descendants, all likewise moral failures, return physically to dust. Believers, in their glorified state, will not only resemble Him but will represent Him, as to what He, their Heavenly Prototype, is in Himself, both in His spiritual body and in His moral character. God has foreordained us to be “conformed to the image of His Son …, and whom He foreordained … them He also glorified” (Rom. 8:30), a verse which shows that this perfect state will be a work of Divine grace. (Collected Writings)
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Stedman - There is a generation of Christians that is never going to die. Scripture constantly anticipates this. There are some who will not even have to pass through the portals of death, such as we know it, but will instantly, while they are walking around, suddenly, without warning, be changed -- "in a moment, in the twinkling of an eye." The Victory Of The Mystery Changed (exchange) (236)(allasso from állos = another numerically but of the same kind Acts 4.12, contrasted with heteros another of a different kind) has the literally meaning of to make otherwise. The basic sense is “to make other than it is." It means to to change, to cause one thing to cease and another to take its place, to exchange one thing for another. To make something different. To alter. Allasso is used 6 times in the NT - Acts 6:14+ (Stephen accused of changing the customs of the law); Ro 1:23+ (exchanged the glory of the incorruptible God for an image in the form of corruptible man and of birds and four-footed animals and crawling creatures); 1Co 15:51, 52+ (speaking of our future "change" of our bodies, exchanging "earth suits" for "heavenly suits"! = glorification); Gal 4:20+ (change tone of speaking); Heb 1:12+ (speaking of changing of creation as we now know it for "the heavens will be destroyed by burning, and the elements will melt with intense heat!" 2 Peter 3:12 and be followed by a "a new heaven and a new earth; for the first heaven and the first earth passed away." Rev 21:1+).. In the Septuagint allassō describes Laban’s “changing” of Jacob’s wages (Ge 31:7), or of someone’s changing clothes (Ge 35:2, note the cultic significance, cf. Ge 41:14). The Hebrew of Ex 13:13+ suggests allassō denotes “exchange” in the sense of “redeem” (cf. Lev 27:27+). Apostate Israel exchanged their glory for idols (Jer 2:11; cf. Ps 106:20) Classic Greek - The verb allassō denotes “I change, transform, become another,” or “exchange.” Allassō is quite common in classical Greek, where it can have as many as five distinct uses (Liddell-Scott). Basically it refers to “change, alter,” but this could carry over into different areas of life. Thus it could mean “to trade or exchange” in the language of commerce, or “to have dealings” in general. A sense of “replacement” seems possible in some cases. One thing can be “given in exchange” for something else. Passively, perhaps related to this last sense, it means “be reconciled.” (Complete Biblical Library - Incredible Resource) Allasso is used for 8 different words in the Septuagint - הָפַךְ hāphakh (2015), Change (Jer 13:23). חֲלִיפָה chălîphāh (2487), Change of clothing, set of clothing (Gn 45:22, Jgs 14:13). חָלַף chālaph (2498), Qal: pass away quickly, transgress (Ps 102:26, Isa 24:5); piel: to change (Gen 41:14, 2 Sa 12:20); hiphil: change (Ge 31:7, 35:2). מוּר mûr (4171), Substitute (Lev 27:10,33). מָנָה mānāh (4487), Muster, raise (1 Ki 20:25 [21:25]). פָּדָה pādhâh (6299), Redeem (Ex 13:13, Lv 27:27). שָׁנָה shānâh (8138), To change (Jer 52:33). שְׁנָה shᵉnāh (8133), To change, alter (Ezra 6:11,12 — Aramaic). Ray Pritchard sums up 1 Corinthians 15:51-58 writing "There is so much good news in these verses. Consider this simple outline regarding the transformation of the saints: 1. The Number: “We will all be changed” 2. The Result: “We will all be changed” 3. The Time: “At the last trump” 4. The Speed: “In a flash, in the twinkling of an eye” 5. The Chronology: A. Trumpet sounds B. Dead raised C. Living transformed 1 Cor 15:58 tells us what this truth should mean on a daily basis. We should stand firm. Keep on believing what you have always believed. Don’t let death steal your faith. Keep on encouraging each other. Keep on serving the Lord. And keep your eye on the prize. Here are five statements that summarize the teaching of 1 Corinthians 15. 1) The resurrection of Jesus Christ is the foundational truth of Christianity. Everything else we believe stands or falls on that great truth. We must never compromise this doctrine. It is entirely non-negotiable. 2) Our resurrection depends entirely on his. If he was raised, then we will be raised too. The fact that 2000 years have passed means nothing since God dwells in eternity. 3) Our resurrection bodies will be radically different from our present bodies yet intimately related to them. As the mighty oak rests in the acorn, even so our resurrection bodies will be much different in every respect, yet related to who we are in this present life. I can promise you this: You’ll never regret being resurrected and you’ll never ask for your old body back. 4) When Christ returns, both living and dead Christians will receive their resurrection bodies and death will finally be defeated. Between now and then death may seem to win many temporary victories, but our ultimate victory was assured on Easter Sunday morning 2000 years ago. 5) These truths ought to encourage us to stand firm and serve God joyfully, knowing that our labor is not in vain in the Lord. While studying for this sermon I ran across a wonderful phrase from the Pulpit Commentary. It lifts my heart every time I read it. There will be “victory on the last battlefield.” Life is a series of battles for all of us and we all “take it on the chin” sooner or later. But in the last battle, the struggle with death, there is victory for the children of God. My mind goes back to a few of the saints who have left us in death during the 11 years I have pastored this church. The list includes Bob Bruce, Sr., Ruth Hall, Len Hoppe, Gus Hemwall, Byron Powell, Oceile Poage, Sara Spurny, Marion Jenkins, Fred Hartman, Mr. and Mrs. Longinow, Gary Olson, and Stan Utigard. These dear brothers and sisters now rest in the arms of Jesus. Death has taken them from us but death cannot keep them forever. A better day is coming. A few years ago Philip Yancey wrote a column for Christianity Today called “The Day I’ll Get My Friends Back.” Here is part of what he said: I believe in the Resurrection primarily because I have gotten to know God. I know that God is love, and I also know that we human beings want to keep alive those whom we love. I do not let my friends die; they live on in my memory and my heart long after I have stopped seeing them. For whatever reason-again, I imagine, human freedom lies at the core-God allows a planet where a man in the prime of life dies scuba diving and a woman is killed in a fiery crash on the way to a missions conference. But I believe that God is not satisfied with such a blighted planet. If I did not believe this, I would not believe in a loving God. Divine love will find a way to overcome. “Death, be not proud,” wrote John Dunne: God will not let death win. He’s right. God will not let death win. Henry Wadsworth Longfellow expressed the same truth in his poem “God's Acre.” Here are the first and last stanzas: I like that ancient Saxon phrase, which calls The burial-ground God’s-Acre! It is just; It consecrates each grave within its walls, And breathes a benison o’er the sleeping dust. With thy rude ploughshare, Death, turn up the sod, And spread the furrow for the seed we sow; This is the field and Acre of our God, This is the place where human harvests grow. What an image that is: “the place where human harvests grow.” Go to any graveyard where Christians are buried and there you will find “God’s acre.” Take off your shoes. It is holy ground. Human harvests are growing there. I close with the words of 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!” Amen. (1 Corinthians 15:35-58 Acorns to Oak Trees: How are Dead Raised?) The Resurrection in Nature - Some years ago I kept a marine aquarium. As I stood looking at it one summer day I saw on the surface of the water a tiny creature, half fish, half snake, not an inch long, writhing as in mortal agony. With convulsive efforts it bent its head to tail, now on this side, now on that, springing in circles with a force simply wonderful in a creature so small. I was stretching out my hands to remove it lest it should sink and die and pollute the clear waters, when, lo, in a moment, in a twinkling of an eye, its skin split from end to end, and there sprang out a delicate fly with slender legs and pale lavender wings. Balancing itself for one instant on its discarded skin, it preened its gossamer wings and then flew out of an open window. The impression made upon me was deep and overpowering. I learned that nature was everywhere hinting at the truth of the resurrection. —Moody Monthly 1 Corinthians 15:52 in 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. (NASB 1995 - Lockman) a moment Ex 33:5 Nu 16:21,45 Ps 73:19 2Pe 3:10 last Ex 19:16 20:18 Nu 10:4 Isa 18:3 27:13 Eze 33:3,6 Zec 9:14 Rev 8:2,13 Rev 9:13,14 for Mt 24:31 Joh 5:25 1Th 4:16 the dead 1Co 15:42,50 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Matthew 24:29-31+ “But immediately after the tribulation of those days THE SUN WILL BE DARKENED, AND THE MOON WILL NOT GIVE ITS LIGHT, AND THE STARS WILL FALL from the sky, and the powers of the heavens will be shaken. 30 “And then the sign of the Son of Man will appear in the sky, and then all the tribes of the earth will mourn, and they will see the SON OF MAN COMING ON THE CLOUDS OF THE SKY with power and great glory. 31 “And He will send forth His angels with A GREAT TRUMPET and THEY WILL GATHER TOGETHER His elect from the four winds, from one end of the sky to the other. Revelation 10:7+ but in the days of the voice of the seventh angel, when he is about to sound, then the mystery of God is finished, as He preached to His servants the prophets. Revelation 11:15+ Then (TIME PHRASE - ASK "WHEN IS THEN?" SEE Rev 11:13+ A SPECIFIC DRAMATIC EVENT) the seventh angel sounded (THE TRUMPET) and there were loud voices in heaven, saying, “The kingdom of the world has become the kingdom of our Lord and of His Christ; and He will reign forever and ever.” Comment: While this trumpet is the last of the 7 trumpet judgments, and marks the beginning of the end with the last 7 bowl judgments, IT IS NOT THE LAST TRUMPET Paul is referring to in this passage. See discussion below for more detail. John 14:3 “If I go and prepare a place for you, I will come again and receive you to Myself (THE RAPTURE), that where I am, there you may be also. Acts 1:11+ They also said, “Men of Galilee, why do you stand looking into the sky? This Jesus, who has been taken up from you into heaven, will come in just the same way as you have watched Him go into heaven.” Titus 2:13+ (BELIEVERS ARE TO BE [prosdechomai in present tense] CONTINUALLY ) looking for the blessed hope and the appearing of the glory of our great God and Savior, Christ Jesus, A slow-motion example of a blinking human eye IN THE BLINK OF AN EYE The blink of an eye is an idiom which means very quickly, in a short time like an eye blinking. in a moment - In an "atom" of time describing the sudden rapidity of the resurrection and transformation of our corrupting bodies (either in grave or those alive on earth for their bodies are also daily corrupting). Moment (823)(atomos from a = negative + tome = a cut from temno = to cut, divide) literally means indivisible, something too small to be cut and gives us our word atom as if it could not be "divided" or split (which of course it was and the result was the atom bomb!). BDAG - atomos is viewed as such a unit that it cannot be cut, esp. because of smallness (e.g. particle of matter, uncompounded word) In context of time, it means an indivisible point in time. In classical Greek the primary meaning of atomos is “indivisible” due to smallness or that which is not subject to being cut. In ancient times atomos was understood as the smallest building block of the physical universe. Atomos was also applied to time in the classical usage and referred to the smallest possible amount of time. Symmachus, in his Greek translation of the Old Testament for the Jews at the end of the Second Century A.D., used atomos in Isaiah 54:8 to translate, “in a moment of anger,” although it is not used in the Septuagint. In the twinkling of an eye - You just blinked your eye. Did you realize that you blinked? Of course not (I am assuming you don't have any foreign objects in your eye)! The blink was so fast that you were unaware you blinked. And it was so rapid that it did not impair the sight of whatever you were looking at. It is one of the fastest speeds known to our human experience. That is how it will be when Christ returns. It will transpire so suddenly and so completely that we will not even be aware of it happening. One moment here and mortal. The next moment with Christ and immortal. And in that state forever and ever. Amen. THOUGHT - This picture begs a sobering question. Are you sure you are a believer? If not study the 5 sobering chapters of 1 John, the purpose of which is stated in 1 John 5:13+ " These things I have written to you who believe in the name of the Son of God, so that (purpose) you may know that you have eternal life." John could not have been clearer! God wants His children to know beyond a shadow of a doubt that they possess eternal life. But 1 John also seeks to expose any person who thinks they are a true believer and they are not. So if you have some doubts ask the Spirit of Truth to illuminate the truth in 1 John so that you know whether you are in Christ or still in Adam, lost and deceived by sin and Satan. 1 John also has a sobering passage for believers (I shudder every time I read this passage) which says "Now, little children, abide in Him, so that when He appears, we may have confidence and not shrink away from Him in shame at His coming." (1 Jn 2:28+) My prayer is that if you discover you are not a believer according to the description in 1 John, that you repent and confess Christ as your Savior and Lord (Ro 10:9-10+), for the glory of God. In Jesus' Name. Amen. Jesus Himself gave a sobering warning in Matthew 7:21-23+ declaring “Not everyone who says to Me, ‘Lord, Lord,’ will enter the kingdom of heaven, but he who does (present tense - habitually, albeit not perfectly for that is possible only when we reach glory) the will of My Father who is in heaven will enter. 22“Many will say to Me on that day, ‘Lord, Lord, did we not prophesy in Your name, and in Your name cast out demons, and in Your name perform many miracles?’ 23 “And then I will declare to them, ‘I never knew you; DEPART (command) FROM ME, YOU WHO PRACTICE ((present tense) LAWLESSNESS.’ Twinkling (4493)(rhipe) means a rapid movement as a rapid throwing movement jerk; of the eye wink, twinkling, blink. In classical Greek literature rhipē refers to any rapid movement that is completed quickly and effectively. The throw of a javelin, the flap of wings, the rush of flames or of the wind, the twinkling of lights. BDAG - a throwing, the swing or force by which someth. is thrust forward’. The focus on sudden speed readily becomes the major semantic component in ref. to a variety of objects: rapid movement, e.g. of the eyes; the ‘casting’ of a glance takes an extremely short time: Liddell-Scott - the swing or force with which anything is thrown, Lat. impetus, the flight of a javelin, Il. the sweep or rush of the N. wind, of a storm, Aesch; the rush of fire, Il. a flapping of wings, Aesch.; of the buzz of a gnat's wing, Id.; of quivering light, Soph.; of the lyre's quivering notes; of any rapid movement, metaphorically of gusts of passion, in the twinkling of an eye, N.T. At the last (eschatos) trumpet for the trumpet will sound - The trumpet in the Old Testament, signaled the appearance of God (cf. Ex. 19:16). Note that Paul does not have an "and" here, which would strongly suggest that the moment, the twinkling and the trumpet are simultaneous. There will be no prior warning to alert you to get ready as in the words of that classic spiritual "People Get Ready" You will either be ready or you will be left behind (aka "be right or you will be left")! It will happen "in the blink of an eye." One moment those alive are on earth, and the next moment they are in the air with all the previous dead resurrected believers and all instantaneously clothed with new bodies! While it might be tempting to identify the last trumpet as the Seventh Trumpet judgment in Rev 11:15+, this event in 1 Corinthians 15 clearly refers to a different "last trumpet." So the question is are there any other trumpets described in the Scripture that could be related? And the answer is yes, for Paul describes another trumpet in the passage dealing with the Rapture in 1 Thessalonians 4 where we read But we do not want you to be uninformed, brethren, about those who are asleep (BELIEVERS WHO HAVE ALREADY DIED IN CHRIST), so that you will not grieve as do the rest (THE UNSAVED WORLD) who have no hope (CHRIST IS NOT THEIR HOPE SO THEY ARE "HOPELESS!"). 14 For if we believe that Jesus died and rose again (I.E., BELIEVE THE GOSPEL - 1 Cor 15:1-8), even so God will bring with Him those who have fallen asleep in Jesus (THEY RETURN WITH CHRIST BUT DO NOT YET HAVE THEIR RESURRECTION BODIES). 15 For this we say to you by the word of the Lord, that we who are alive and remain until the coming of the Lord (NOTE PAUL USES "WE WHO ARE ALIVE" INDICATING HE WAS LOOKING FOR THE LORD'S RETURN EVEN IN HIS DAY), will not precede those who have fallen asleep (THOSE BELIEVERS WHO HAVE DIED). 16 For the Lord Himself will descend from heaven with a shout, with the voice of the archangel and with the trumpet of God (THERE IT IS - THIS IS THE "LAST TRUMPET"), and the dead in Christ will rise first (THEIR DEAD BODIES ARE RESURRECTED). 17 Then we who are alive and remain will be caught up (Gk - harpazo; Latin - rapturo) together with them in the clouds to meet the Lord in the air (DEAD AND LIVING GO UP IN THE AIR TOGETHER), and so we shall always be with the Lord. 18 Therefore comfort one another with these words. (1 Thes 4:13-18+) This trumpet is probably called last because it in effect brings an end to the Church age as it raptures the church from earth. Strictly speaking it is not the last trumpet mentioned in Scripture, for John describes the seven trumpet Judgments in the Revelation.
1 Coríntios 15
Stedman comments on these great passages signaling the final defeat of death - Standing beside the grave of a Christian whom I just buried, I have often felt like that. Though there was sorrow as loved ones bade good-bye to someone they loved, nevertheless I have often sensed an electric excitement, and seen a radiant hope pervading the whole group. Their hearts and mine were saying, "O, death, where is your sting? O, Hades, where is your victory?" I have been at funeral services where the whole congregation stood at the end and, led by a thundering organ, sang the "Hallelujah Chorus." I thought it an appropriate expression of what people were feeling at that moment. The Victory Of The Mystery So when my latest breath Shall rend the veil in twain, By death I shall escape from death And life eternal gain. —Montgomery
1 Coríntios 15:9
Stedman applies the truths of 1Co 15:9, 10 to spiritual warfare noting that... Paul's background was anti-Christian, and he could never get completely away from that. He had been the most hostile, brutal persecutor the church had ever known. After his conversion to Christ, he doubtless encountered families whose loved ones he had put to death. He was often reminded by people that he was not one of the original twelve apostles, and they continually called his apostleship into question. Writing to the Corinthians about these very matters, he says of himself, "For I am the least of the apostles, and do not even deserve to be called an apostle, because I persecuted the church of God" (1 Corinthians 15:9). What grounds for discouragement! How easy it would have been for him to say to himself, "What's the use? Here I am working my fingers to the bone, making tents and trying to preach the gospel to these people, and look at the blessing God has brought them but they don't care! They hurl recriminations back in my face! What's the use? Why even try anymore?" But that is not what he does. The very next verse says, "But by the grace of God I am what I am, and his grace toward me was not without effect" (1Corinthians 15:10). Here we see Paul using the breastplate of righteousness. He says, in effect, "I don't care what I have been. I don't defend what I am. I simply say that, by the grace of God, I am what I am. What I am is what Christ has made me. I'm not standing on my own righteousness I'm standing on His. I am accepted by grace, and my personal situation does not make any difference at all." So Paul's heart was kept from discouragement. He reminded himself that when he became a Christian he had put on the breastplate of righteousness. He never allowed himself to be discouraged by looking back. He always looked forward, to Christ. (Defense against defeat) PAULINE PERSECUTION Persecuted (1377)(dioko [word study] from dío = pursue, prosecute, persecute) means to follow or press hard after, literally to pursue as one does a fleeing enemy. It means to chase, harass, vex and pressure and was used for chasing down criminals. Dioko speaks of an intensity of effort leading to a pursue with earnestness and diligence in order to obtain. To go after with the desire of obtaining. It gives us the picture of going on the track of something like the hounds on the hunt and pursuing after the fox and implying a continuing effort to overtake, reach, or attain the goal. The secular Greek usage of dioko to describe a hunter eagerly pursuing his prey is an especially poignant picture of Saul's passionate pursuit of the church (see examples below from the Book of Acts)! In 30 of the 45 NT instances, dioko is used to convey the sense of the intention of doing harm. To hunt down like an animal. To run swiftly after something. To in any way whatever harass, trouble, molest. To carry out physical persecution, to harass, to abuse, to treat unjustly. The following passages convey this meaning - Mt 5:10, 11, 12, Mt 5:44, Mt 10:23, Lk 21:12, Jn 5:16; 15:20; Acts 7:52; 9:4, 5; 22:4,7, 8; 26:14, 15; Ro 12:14; 1Co 4:12; 15:9; 2Co 4:9; Gal 1:13,23; Gal 4:29; Gal 5:11; Php 3:6; 2Ti 3:12; Passive sense - to be maltreated, suffer persecution on account of something -Gal 6:12 Dioko conveys a sense of urgency and a sense of of intensity of purpose. Comment: How do we respond to persecution? We remember that suffering persecution is part of what it means---in certain situations at least---to live as a Christian (1Th 3:4; 2Ti 3:12). Like Paul, "when we are persecuted, we endure it" (1Co 4:12). We respond by loving and blessing our persecutors and praying for them (Mt 5:44; Ro 12:14). And through it all, we remember that we are surrounded by the love of Jesus. For no "hardship or persecution (diogmos derived from dioko) or famine or nakedness or danger" will ever be able to separate us "from the love of God that is in Christ Jesus our Lord" (Ro 8:35, 39). (Richards, L O: Expository Dictionary of Bible Words: Regency) One example of "persecution" that probably looms as the most significant in Paul's life was his presence and tacit approval of the martyrdom of Stephen, which is somewhat ironic because Stephen was the last person until Paul's Damascus Road vision of Jesus, to have seen the glorified, risen Son (Acts 7:55, 56, 57, 58). John MacArthur makes the point that this fact is "a testimony to the power of God’s grace that the man involved in Stephen’s death would be the next to see Jesus Christ." In the book of Acts Luke records this pivotal instance (and several other examples) of Pauline persecution writing... And they went on stoning Stephen as he called upon the Lord and said, "Lord Jesus, receive my spirit!" And falling on his knees, he cried out with a loud voice, "Lord, do not hold this sin against them!" And having said this, he fell asleep. And Saul was in hearty agreement with putting him to death. And on that day a great persecution arose against the church in Jerusalem; and they were all scattered throughout the regions of Judea and Samaria, except the apostles. (Acts 7:59, 60, 8:1) Comment: Notice Stephen's prayer -- is not Paul's miraculous, grace driven, mercy filled conversion in Acts 9 at least in part an answer to Stephen's Spirit empowered prayer in Acts 7:60! And all those hearing him continued to be amazed, and were saying, "Is this not he who in Jerusalem destroyed those who called on this name, and who had come here for the purpose of bringing them bound before the chief priests?" (Acts 9:21) "I am a Jew, born in Tarsus of Cilicia, but brought up in this city, educated under Gamaliel, strictly according to the law of our fathers, being zealous for God, just as you all are today. 4 "And I persecuted this Way to the death, binding and putting both men and women into prisons, 5 as also the high priest and all the Council of the elders can testify. From them I also received letters to the brethren, and started off for Damascus in order to bring even those who were there to Jerusalem as prisoners to be punished. (Acts 22:3, 4, 5 = followed by the Damascus Road encounter = Acts 22:6, 7-8, 9-10, 11, 12-13, 14,15) (Paul recounting some of the details of his Damascus Road encounter with Jesus) And I said, 'Lord, they themselves understand that in one synagogue after another I used to imprison and beat those who believed in Thee. And when the blood of Thy witness Stephen was being shed, I also was standing by approving (consenting, giving hearty approval), and watching out for the cloaks of those who were slaying (murdering) him.' "And He said to me, 'Go! For I will send you far away to the Gentiles.'" (Acts 22:19, 20, 21) Paul alludes to his persecution of the church in his letter to the Galatians... For you have heard of my former manner of life in Judaism, how I used to persecute the church of God beyond measure (Gk = hyperbole = an extraordinary or extreme degree), and tried to destroy (Gk = portheo = ravage) it; 14 and I was advancing in Judaism beyond many of my contemporaries among my countrymen, being more extremely zealous for my ancestral traditions. 15 But when He who had set me apart, even from my mother's womb, and called me through His grace, was pleased 16 to reveal His Son in me, that I might preach Him among the Gentiles, I did not immediately consult with flesh and blood...23 but only, they kept hearing, "He who once persecuted us is now preaching the faith which he once tried to destroy." (Gal 1:13, 14, 15, 16, 23) (Paul explaining why he might put confidence in the flesh explained that in the past he had been) as to zeal (zelos from zeo = to seethe, boil, to be fiery hot = this helps picture the intensity of Paul against Christians and Christ), a persecutor of the church; as to the righteousness which is in the Law, found blameless. (Philippians 3:6) I thank Christ Jesus our Lord, who has strengthened (endunamoo) me, because He considered me faithful, putting me into service, even though I was formerly a blasphemer and a persecutor and a violent aggressor (hubristes - see comment below). Yet (What a dramatic contrast) I was shown mercy because I acted ignorantly in unbelief; and the grace (truly undeserved favor in this context) of our Lord was more than abundant (superabound, be exceedingly abundant), with the faith and love which are found in Christ Jesus. (1Ti 1:12-14) Comment: The Greek for "violent aggressor" helps paint a "pre-Christ" picture of Paul. Hubristes was used by the ancient Greeks (Homer) to describe "an insolent man, `one who, uplifted with pride, either heaps insulting language upon others or does them some shameful act of wrong'" Friberg adds that hubristes means a "violent aggressor, especially of one who takes a superior attitude and mistreats others out of his own revolt against God's revelation of truth". Moulton and Milligan say this word "emphasizes the element of outrageous disregard of other men’s rights".