LIFE AFTER DEATH Jesus' Life After Death – Week 1


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LIFE AFTER DEATH Jesus’ Life After Death – Week 1 1 Corinthians 15:1–11 As we go about our daily life it is easy to treat death as an unconfirmed rumor — something that may or may not happen to us sometime in the very distant future. But when we hear news of a horrifying act of violence ending lives in an instant, a famous celebrity dying young, or a fatal accident in our community, we are faced with the uncomfortable reality that death comes to all of us, and often in sudden and unexpected ways. As he begins to wrap up his letter to the Corinthians, Paul turns to the topic of the gospel, resurrection and the future all believers will experience after death. As we will see, the Christian view of life after death is totally unique among worldviews, and immensely comforting for those who trust in Christ. We do not simply cease to exist, nor do we come back in an endless cycle of reincarnation. Neither will we sit on fluffy white clouds playing harps for all eternity. The future laid out for us in the Bible is glorious and amazing because of what Christ accomplished for us through his own death and resurrection. Allow your study over the next three weeks to give you a deeper understanding of the gospel, and a vision for life after death that makes a genuine difference in how you live now.

Day 1: Read and React Paul has just finished correcting the view of prophecy and tongues for the Corinthian church when he switches topics to remind the Corinthians of the heart of their faith. But, before we dive into this passage, take a moment to remind yourself of how far we’ve come in this book. Look back through the book of 1 Corinthians. List some of the issues Paul has addressed in this letter.

Read 1 Corinthians 15:1–11 1

Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain. 3

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of 1  

the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born. 9

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. 10 But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them — yet not I, but the grace of God that was with me. 11 Whether, then, it is I or they, this is what we preach, and this is what you believed. What reminders is Paul giving?

In light of all the issues in the Corinthian church, why do you think these reminders are important?

 The resurrection of Jesus proclaims loud and clear who he is and what he has accomplished on the cross. Resurrection is at the center of the Christian faith, and if we do not understand its significance, our faith is incomplete. Spend some time this week meditating on the heart of Christianity and considering whether you are truly living in light of it. ĦĦ

Day 2: Remember the gospel! Have you ever purchased something with the potentially frightening words “some assembly required” written on the box? Something that has hundreds of pieces and an instruction manual an inch thick? Has it ever gone really wrong somewhere along the way? The pieces aren’t fitting, it isn’t working, or it looks nothing like what you expected. In this kind of project you can get so off track that you have no choice but to go back to the very beginning to see where you went wrong. A mistake made early on in the process can affect everything else. In chapter 15 of 1 Corinthians, Paul takes the Corinthians back to the very foundation of their faith to remind them of the core essentials of the gospel. The myriad of problems this church was experiencing necessitated this return. A misunderstanding about the heart of the gospel means mistakes in how one’s faith is lived out.

What does it say? Read 1 Corinthians 15:1–2 1

Now, brothers and sisters, I want to remind you of the gospel I preached to you, which you received and on which you have taken your stand. 2 By this gospel you are saved, if you hold firmly to the word I preached to you. Otherwise, you have believed in vain.

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What is Paul reminding them of?

What is the effect of this gospel? What is the “if” that Paul gives in verse 2?

What does it mean? The place to take your stand Commentator Anthony Thiselton affirms the idea that 1 Corinthians 15 is the climax of the book because it completes the theme of God’s grace given to us through the death and resurrection of Jesus Christ.1 Most interpreters see the Christians in Roman Corinth as believing in the resurrection but not fully comprehending its importance to their salvation and spiritual condition. Paul starts with the common ground of their faith in what he had proclaimed to them about Christ and then extensively expands their understanding and ours. As he often does, Paul sums up his entire message about Christ crucified and resurrected with the term “the gospel” (1 Cor. 15:1). Paul gave his message about Christ, the Corinthians believed, and the result is that they still stand on that faith (Greek perfect tense, stressing current results). This positive thought continues through the first part of verse 2: “through which also you are being saved” (New Revised Standard Bible). Like any preacher, Paul does not want to give false assurance of salvation, so he introduces some qualifications in the second half of verse 2. All the benefits he has just named are theirs, assuming they were serious about their original commitment to Christ (“if you hold firmly to the word I preached to you”). The second possibility that would negate the benefits is that they had not understood their commitment in the first place. Thiselton says, “Here Paul envisages the possibility of such a superficial or confused appropriation of the gospel” that certain Corinthians might hold only an “incoherent belief” in Christ.2 This result is not an instance of believing “in vain” (NIV) but rather believing “without careful thought” or “in a haphazard manner.”3 We have a duty toward those who might be in that trap! Make sure they give their allegiance to Jesus. Based on these two verses, how would you describe a belief in the gospel that brings salvation?

 Paul is making sure that the Corinthians understand the core of the gospel and the appropriate commitment to that truth. It is more than a casual belief. It is truth that we stand on and build our lives on. If we don’t understand the gospel and its implications for who God is,                                                                                                                         1

Anthony Thiselton, The First Epistle to the Corinthians (Grand Rapids: William B. Eerdmans Publishing Company, 2000) 1169. 2 Thiselton, First Epistle to the Corinthians, 1186. 3 BDAG-3, eikēi, “without careful thought,” q.v. (meaning 4).

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who we are, and how we relate to him, we can’t live in light of those truths. It is worth considering a question as we go through the week: How can we ensure that our belief in the gospel is right and firm? How can we encourage others to deepen their commitment? ĦĦ

Day 3: Core Belief What makes a cake, cake? Flour, butter, eggs, sugar, baking powder? If you removed any of these ingredients would you still be serving cake, or would it be bread or some other dessert? Imagine a game of baseball without any bats or bases. What if you added players or changed the size of the ball? Would it still be baseball or some other game? Christianity has essentials without which it ceases to be the same faith. And because Christianity is centered on real historical events, and not just a philosophy or way of life, understanding and believing in the truth of those events is vital. As we will see today, Paul outlines those events to clarify their importance.

What does it say? Read 1 Corinthians 15:3–8 3

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, 4 that he was buried, that he was raised on the third day according to the Scriptures, 5 and that he appeared to Cephas, and then to the Twelve. 6 After that, he appeared to more than five hundred of the brothers and sisters at the same time, most of whom are still living, though some have fallen asleep. 7 Then he appeared to James, then to all the apostles, 8 and last of all he appeared to me also, as to one abnormally born. What events does Paul list as “of first importance” in these verses?

What does it mean? Four essential events Paul “stresses the continuity of tradition”4 in 1 Cor. 15:3. The essentials of Christian faith did not begin with Paul and did not end with the Christians in Roman Corinth — or with us! Those who walked with Jesus, those who saw him on the cross, and those who met with the resurrected Christ were the first witnesses, and they made sure the accurate tradition was passed to others.                                                                                                                         4

David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 683.

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Note with greatest care what Paul calls the matters “of first importance” (verses 3–8): “that Christ died for our sins” (v. 3) “that he was buried” (v. 4) “that he was raised on the third day” (v. 4) “that he appeared [to many] . . .” (vs. 5–8) Garland explains the first point by saying: “Christ’s atoning death is a central tenet of the faith (Rom. 5:6, 8; 8:32; 1 Cor. 8:11; 2 Cor. 5:14–15; Eph. 5:2; Titus 2:14; cf. Gal. 1:4). This death was not a sad misadventure but something God destined for him because of (or ‘with reference to,’ ‘concerning’ . . .) the sins of humankind.”5 The Romans presented the death of Jesus as that of a rebel, a man guilty of treason — though Pontius Pilate, the Roman governor, knew better. The leaders of the Jews saw the death of Jesus as the necessary elimination of a dangerous threat. What Paul gives us is God’s viewpoint on the reason Christ died, the view which will stand. Why is it important that we see Christ’s crucifixion from God’s point of view? What does his death mean for us?

If this were a murder mystery showing on PBS, the final scene would show the reason Christ died: us — each of us individually and all of us together are the reason Christ died. Our sins had doomed us, apart from the death of Christ on our behalf. The second point, Jesus’ burial (1 Cor. 15:4a), relates to his death. Garland says, “Death and burial are interconnected in Scripture. This detail verifies the reality and finality of Christ’s death.”6 An empty tomb can mean many things, but burial quite simply tells us that death has occurred. The third point will prove crucial in chapter 15, because it describes the resurrection of Christ. In 1 Cor. 15:4b, Paul probably makes a deliberate choice to use the Greek perfect tense to say “he was raised” (NIV). Since the entire chapter is about the implications of Christ’s resurrection, Paul used the perfect tense here “to emphasize the results or present state produced by a past action.”7 As a result, Gordon Fee concludes that Paul is “implying that he [Jesus] was both raised and still lives.”8 Oh, yes, he does!

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Garland, 1 Corinthians, 684. Garland, 1 Corinthians, 686. 7 Daniel Wallace, Greek Grammar Beyond the Basics (Grand Rapids: Zondervan, 1996) 574. 8 Gordon Fee, The First Epistle to the Corinthians (Grand Rapids: William B. Eerdmans Publishing Company, 1987) 726. 6

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The tradition Paul is reciting also provides the extra details that Jesus was raised “on the third day according to the Scriptures” (1 Cor. 15:4b). This resurrection on the third day was exactly what Jesus told his disciples would happen (Matt. 16:21; Luke 9:22). What does the fulfillment of Jesus’ words say about God’s faithfulness? How is this an encouragement to us?

One vital lesson for us is that God is totally faithful to his promises. We will see later in chapter 15 that the resurrection of Jesus was the precursor of our own future resurrection as believers in Jesus Christ. God will prove equally faithful to raise us! Cephas is the Aramaic name for Peter (John 1:42). The tradition Paul is recounting includes appearances by the resurrected Christ to individuals and groups (1 Cor. 15:5–8). Paul notes that many eyewitnesses to the resurrection are still alive — making verification possible — but “some have fallen asleep” (verse 6), the encouraging Christian term for dying. Thiselton says, “Paul did not think of the resurrection ‘as some sort of [indescribable] truth beyond history; rather, it was an event . . . for which historical eyewitness testimony was readily available.’”9 Even more encouraging, Thiselton adds, “The metaphor of falling asleep . . . to denote the death of Christian believers carried with it the grammar of being awakened at the resurrection.”10 The fact that Jesus appeared to “James” (1 Cor. 15:7) is interesting. Fee reminds us that “This James is the Lord’s brother, who, along with his other brothers, ‘did not believe in him’ during Jesus’ earthly ministry (John 7:2–9) but who appear with the disciples after the resurrection.”11 The resurrection of Jesus transformed people in his time and still does today. One final phrase requiring explanation is Paul’s reference to himself “as to one abnormally born” (1 Cor. 15:8). Thiselton accepts “the meaning ‘a prematurely born dead fetus’ which figuratively reflects a use found in the [Greek Old Testament] to denote dire human wretchedness.”12 Paul looks back on his life at the moment Jesus appeared to him and considers his condition. Even though he had been highly educated in the Law of Moses, Paul not only failed to identify Jesus as the Messiah but also actively persecuted those who had committed themselves to Jesus, his assembly of believers that we call “the church” (1 Cor. 15:9). Viewing the gravity of this failure, Paul compares himself metaphorically to a “prematurely born dead fetus,” a person in dire spiritual condition. But the appearance to Paul by the resurrected Christ brought life-giving grace to the dead. Paul was never the same again.  Paul is not just giving the Corinthians a history lesson. He is ensuring that they understand the significance of these events. Unlike many in our own culture, the Corinthians were                                                                                                                         9

Thiselton, The First Epistle to the Corinthians, 1205, quoting R.B. Hays. Thiselton, The First Epistle to the Corinthians, 1206–7. 11 Fee, The First Epistle to the Corinthians, 731. 12 Thiselton, The First Epistle to the Corinthians, 1209, quoting J. Munck. 10

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predisposed to belief in an existence beyond this earthly life. But Paul grounds their belief in verifiable truth. Each of these events has significance because of what they say about God and his relationship to humanity. What do these four essential events mean to you? ĦĦ

Day 4: For Free! It’s dinnertime at your house and the phone rings. Apparently, it is your lucky day because the person on the other end of the line is offering you a “free gift.” Maybe it’s a three-night resort stay, or a set of steak knives. You listen intently for a moment waiting for it, because you know it’s coming. The catch. After you listen to the entire spiel you realize there are at least five requirements that are going to cost you time and money before you get your prize. The telemarketer may call it free, but ultimately you have to earn it. We are so conditioned to waiting for the catch that it can be hard to recognize that God’s grace truly can’t be earned. It is freely given. Even to a man who was as bad as Paul had been. We don’t change to earn God’s grace; we are transformed by it.

What does it say? Read 1 Corinthians 15:9–11 9

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. 10 But by the grace of God I am what I am, and his grace to me was not without effect. No, I worked harder than all of them — yet not I, but the grace of God that was with me. 11 Whether, then, it is I or they, this is what we preach, and this is what you believed. How does Paul describe himself?

What was the effect of God’s grace according to verse 10?

What does it mean? God’s kindness transforms us The break between yesterday’s lesson and this one is arbitrary, because verse 9 takes up right where verse 8 ended. Paul is not defending himself here; instead he is placing emphasis on the grace of God toward him as manifested through the resurrected Christ. Thiselton issues a corrective and a clarification to verse 9 when he disagrees with NIV’s phrase “do not deserve to be called an apostle” because the translation “deserve” suggests that by better moral behavior he could have qualified for the title of apostle. Paul fully understands that by human reckoning he was not qualified to be called an apostle, but Christ made him one as a gift. “Paul [has] theological awareness that he cannot ‘reach up to’ or ‘aspire to’ his calling; he accepts it 7  

as a gift of grace.”13 God’s grace has nothing to do with our worthiness; its whole basis is Christ crucified for our sins and resurrected to give us new life. That is God’s gift to all who will accept it. Few verses bring more good news to us than 1 Cor. 15:10a — “By the grace of God, I am what I am, and his grace to me was not without effect.” For cultural and historical reasons, the concept of grace is hard for American Christians to fathom. Our tendency is to ask what someone must do to receive grace. But grace is God’s kindness, God’s gift. Think about it: kindness is about the giver, not the recipient. That is what makes it kindness! God gave Christ for our salvation while we were his enemies (Rom. 5:10). The resurrected Christ summoned Paul to faith and apostleship while Paul was on a journey to capture Christians for execution. Everything about Paul flows from the kindness of God through Jesus Christ. “By the grace of God, I am what I am” (1 Cor. 15:10a). Paul’s very identity was rooted in Christ, and so is ours. But equally important is knowing that God’s grace transforms us on a continuing basis: “his grace to me was not without effect” (1 Cor. 15:10a). After Paul accepted God’s grace, he became even more engaged in doing what Christ asked of him than any of his new colleagues. Pay careful attention to the balance of what Paul says. God did not do these things without Paul, nor did Paul do any of it without “the grace of God that was with me” (1 Cor. 15:10b). God could easily do everything without us, but he does not choose to do so. What is your reaction to God’s grace in your life? What difference is his grace making in they way you think, feel and live?

The tradition that Paul has recounted about the death and resurrection of Christ included all the people Paul named (1 Cor. 15:1–10). (By “tradition” we mean the historical account of Jesus’ life, death and resurrection that was accepted among those who witnessed the events and was carefully handed down to those who followed them.) All played a role in passing the story down. Paul received the tradition from others and passed it to the Corinthians, who responded to Christ by faith (1 Cor. 15:11). Having reconstructed the foundational message of Christ’s death and resurrection, Paul next expands their knowledge with further vital knowledge about the resurrection and how it relates to our lives (1 Cor. 15:12–58).  One of the aspects of the Bible that can give us peace and hope is all the flawed people God introduces us to through his Word. From Abraham who lied, to David who committed adultery and murder, to the Apostle Paul who mercilessly persecuted the early church, God has poured out his grace on people who clearly didn’t deserve it. We can rejoice alongside Paul because he                                                                                                                         13

Thiselton, The First Epistle to the Corinthians, 1211.

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does the same thing for us. You cannot earn the rewards that come to you through the gospel. They are already yours in Christ. ĦĦ

Day 5: Reflect, connect, respond Take time today to look back at the passage you’ve studied, reflect on what you’ve learned and connect with God over his truth.

Reflect What essential truths did Paul share in this passage?

What is your biggest takeaway from what you’ve studied this week?

Connect Factions, pride, immorality, lawsuits, and prejudice — the Corinthian church had its share of issues that Paul has addressed throughout his letter. It isn’t hard to imagine why he might focus the last section of his letter on a reminder of the essentials of their faith. He invites them to reflect on the original message he brought to them. A gospel based in real, historical fact seen through the lens of God’s holy Word. These truths should be the foundation for how the Corinthians see God, themselves and others. If their attitudes and behavior were ungodly, perhaps it was because their fundamental beliefs were not from God. We would likely benefit from the same reminder as the Corinthians. There is a common misconception in our culture that it doesn’t matter what you believe, as long as you are sincere. Paul makes it clear that this is a faulty understanding of faith. Christianity is founded on the acts of God in history. God sent his Son to live on this earth and die for the sins of his people. The acceptance of Christ’s sacrificial death on the cross is validated by his resurrection, a miracle many people witnessed. We can do nothing to add to this news, only accept it. Understanding God’s actions as he intends us to see them must form the foundation of our belief. If you are trying to get from point A to point B, it matters that you begin in the right place. If you are a foot off at the beginning, you may end up a mile from your destination, even if you are careful to walk a straight line. If we are not certain of the gospel at its core, our lives may end up reflecting everyone other than Jesus.

Respond How are you growing?

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Have you trusted in the gospel so that you are sure you are saved? How can a deeper understanding and appreciation for the gospel affect how you live? What changes should you make in light of God’s grace?

Who are you impacting? How can you share the gospel with those around you? Pick someone that you know and pray for an opportunity to share the essentials of the Christian faith with them.

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LIFE AFTER DEATH All live after death – Week 2 1 Corinthians 15:12–34 Day 1: Read and react How important is the resurrection to Christian faith? In our modern age where many are suspicious of supernatural claims, should we ask people to believe that Jesus died, was buried and rose from the dead? And when we talk about our anticipated experience after death, do we emphasize our future resurrection? Does it really matter? As we will see as we continue our study of 1 Corinthians 15, Paul clearly teaches the bodily resurrection of Christ from the dead, and the future resurrection of all humanity. These beliefs are important enough that he seeks to correct the Corinthians’ false views, not just because truth is important, but because their false belief was contributing to wrong behavior. We will also find that an accurate understanding of life after death has tremendous implications for how we live today.

Concepts about death in Roman Corinth Before we look at the passage we will study this week, some historical context about how Paul’s original audience understood death will be helpful. Theologian David Garland relates the findings of an important study of Roman tombstone epitaphs by saying, “The belief of the ancients, both Greek and Roman, in immortality, was not widespread, nor clear, nor strong.”1 One tombstone inscription was so common that it was abbreviated by the first letter of every Latin word — to cut costs — and it may be translated to say, “I was not. I was. I am not. I am free from wishes.”2 The result of such fatalism was that people wanted to live for the moment; thus Paul quotes a popular saying “’Let us eat and drink, for tomorrow we die’” (1 Cor. 15:32). To avoid getting into Greek philosophy, we will rely on Garland’s summary of what the Corinthians likely believed: “Humans are composed of two inharmonious parts, body and soul, that are of unequal value. At death the mortal body is shed like a snake’s skin, and the immortal soul continues in a purely spiritual existence.”3 They struggled to understand how an earthly body could possibly exist in a heavenly realm, and that may have led them to question bodily resurrection.

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David Garland, 1 Corinthians, Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Academic, 2003) 698, quoting R. Lattimore. 2 “non fui, fui, non sum, non desidero” abbreviated “nffnsnd” on tombstones. 3 Garland, 1 Corinthains, 700.

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Paul totally rejected any idea of a spirit existing without a body, and we will see his way of resolving the confusion about a resurrection body when we study 1 Cor. 15:35–55 next week. What common beliefs about life after death do people hold today? What similarities and differences do you see to the ancient Romans?

Read 1 Corinthians 15:12–19 12

But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16

For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are of all people most to be pitied. 20

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him. 24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. 28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. 29

Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? 30 And as for us, why do we endanger ourselves every hour? 31 I face death every day — yes, just as surely as I boast about you in Christ Jesus our Lord. 32 If I fought wild beasts in Ephesus with no more than human hopes, what have I gained? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 33 Do not be misled: "Bad company corrupts good character." 34 Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God — I say this to your shame. Look back through the passage and underline rhetorical questions that Paul uses. Based on those, what mistaken beliefs do you think Paul is addressing?

Circle all the times you see “Christ” or a pronoun that refers to him in this passage. How does that help you see his importance to what Paul is teaching?

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What questions do you have or clarifications do you need to understand this passage fully?

 Paul begins this passage talking about what Christ has done and ends it by sharing the impact this truth has on the life Paul has chosen. Paul is not enduring all the many serious difficulties of being an apostle on a whim. His life is a reflection of what he knows to be true. This should be the model for us as well. The truth of who Christ is and what he has done should direct the choices we make today. As you study this week, ask God to continually remind you that our lives really should be “all about Jesus.” ĦĦ

Day 2: Useless faith Imagine a reporter interviewing a faithful Christian missionary near the end of her life. This person has given up all material comforts, lived in the remotest parts of the world, and devoted herself completely to sharing the gospel and helping the needy. The reporter asks, “What if upon your death you were to discover that none of it was true. That Jesus was just a man, and he isn’t waiting to welcome you to heaven. Would all the sacrifice still be worth it?” What do you think her response should be? “Yes, of course it was worth it because I lived a good life and helped people.” Or, “You should feel sorry for me because I wasted my life. All that sacrifice was for nothing.” In the passage we will look at today, we will see how the Apostle Paul might have responded to such a question.

What does it say? Read 1 Corinthians 15:12–19 12

But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16

For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are of all people most to be pitied.

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According to verse 12, what were some of the Corinthians saying?

If what they were saying is true, what is the implication for those preaching the gospel according to verses 14 and 15?

What is the implication for those believing the gospel according to verses 16-19?

What does it mean?

A false idea and its implications As you study this passage, it is vital to keep in mind that Paul is writing to people who are totally accustomed to the techniques of persuasion used by speakers and writers. So, he is very methodical in dealing with the issue of the resurrection of the dead. He has just recited the preaching of all the apostles (1 Cor. 15:1–11) saying that Jesus was raised from the dead and now lives, just as Paul had preached and just as the Corinthians had believed. That sets the stage for dealing with a theological issue in the church at Roman Corinth. “Some of you say that there is no resurrection of the dead” (1 Cor. 15:12b). Paul first points out a contradiction: The Corinthians have responded to the gospel with its message of Christ crucified and resurrected, so how can some still question resurrection? Next, Paul starts with the false premise that there is no resurrection and shows the butcher’s bill for holding that view. If there is no resurrection of the dead, then Jesus was not raised either (verse 13). That overthrows all the apostolic preaching and voids the faith in Jesus expressed by the Corinthians. Why, if Jesus was not raised from the dead, is the gospel no more than snake oil peddled by hucksters and bought by rubes?

But Paul is not finished. If the apostles have consistently preached a false resurrection, they are “exposed as liars”4 (1 Cor. 15:15) not merely about some mundane subject but about the living God. And, by implication, the Corinthians are fools for believing their message.

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Thiselton, First Epistle to the Corinthians, 1219.

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Next, Paul repeats the false premise and its main consequence: “For if the dead are not raised [false premise], then Christ has not been raised either [main consequence]” (1 Cor. 15:16). Next he moves the argument in to an intensely personal level. No resurrected Christ means the faith of the Corinthians was useless, and they each still face the wrath of God for their sins (verse 17). Further, their believing, though now dead, family members and loved ones are “lost for good”5 (1 Cor. 15:18). That is one horror that easily translates across the centuries to believers like us situated in the twenty-first century. It is too painful to think about. Adopting the false premise that there is no resurrection from the dead leads to the awful conclusion that Christian hope ends at death. Under such circumstances, Garland says, “Christianity would be an ineffective religion that is detrimental to one’s health since it bestows only suffering on its followers.”6 Under this assumption, Christians would suffer and find shame like Jesus, but their shame would be well deserved and unrelieved by eternal fellowship with God. Summarize Paul’s point. Why is the certainty of Christ’s resurrection so important to our faith?

 Christ’s resurrection assures us that the penalty for our sins has been paid, and God accepts us because of Jesus’ sacrifice. We can rest in the promises of God because Jesus lives. These truths are at the heart of the gospel, and something we should be eager to share with everyone we know. Pray for opportunities to tell about what Christ’s resurrection means to you.

ĦĦ

Day 3: A certain future Everyone appreciates a guarantee. When something sounds too good to be true, a guarantee from a trustworthy source gives it certainty. When we think about the unbelievable promises made in the Bible – that in Christ we will live forever with God, and that there will be no more death or suffering – it can sound too good to be true. Who are we to be promised such a destiny? What assurance do we have that this is the way it will be? Paul explains the future that Christ’s resurrection guarantees those who believe.

What does it say? 1 Corinthians 15:20–28 20

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep. 21 For since death came through a man, the resurrection of the dead comes also through a man. 22 For as in Adam all die, so in Christ all will be made alive. 23 But each in turn: Christ, the firstfruits; then, when he                                                                                                                       5 6

Thiselton, First Epistle to the Corinthians, 1221. Garland, 1 Corinthians, , 703.

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comes, those who belong to him. 24 Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power. 25 For he must reign until he has put all his enemies under his feet. 26 The last enemy to be destroyed is death. 27 For he "has put everything under his feet." Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ. 28 When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all. What comparisons does Paul draw between Christ and Adam in verses 21–23?

What role has God given Christ according to verses 24–28? What will Christ accomplish?

What does it mean?

God’s orderly process and resurrection Starting in verse 20, Paul reverses the argument and begins from the true premise that Jesus was raised from the dead — by God the Father — with the current and enduring result that Jesus now lives. Paul is more forceful than the NIV (“indeed”) indicates: “But in fact Christ has been raised from the dead” (1 Cor. 15:20, NLT, ESV, CEB). The standard Greek lexicon uses the phrase “but as a matter of fact” and says that the Greek word introduces “the real situation after an unreal clause or sentence,”7 referring to the unreal assumption that there is no resurrection. For the seventh time since verse 4, Paul uses the relatively rare Greek perfect tense (passive voice) to refer to Jesus’ being raised. The seven verbal forms are identical, so it is plain Paul is making a point. What is the point? As before, the Greek perfect stresses the current result of a past action; here the current result is that Jesus lives after being raised by the Father. This force is hard to express briefly in a Bible translation. The next critical fact is that Jesus is called “the firstfruits of those who have fallen asleep” (1 Cor. 15:20b). The concept of Jesus as “firstfruits” is metaphorical. The Law of Moses called on the Jews to offer annually a sheaf of grain from the very first harvest to God (Lev. 23:10–11). Garland reminds us that the feast of firstfruits occurred on Nisan 16 every year, and Jesus was resurrected on Nisan 16 in 33 A.D.8 But the metaphor of firstfruits is more expansive than what has been described so far. Thiselton explains that firstfruits embodies both a temporal logic and representative logic.9 As firstfruits, Christ is not only the first to be raised from the dead but also the representative of the full harvest to come. Note carefully that Jesus is the firstfruits “of those who have fallen asleep” (1                                                                                                                       7

BAGD, nuni, as a matter of fact, q.v. Garland, 1 Corinthians, 706, footnote 4. 9 Thiselton, First Epistle to the Corinthians, 1223–4. 8

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Cor. 15:20b), a phrase that always refers to Christians. We who are “in Christ” will take part in the full harvest of resurrections of which Christ’s was the first. Verses 22 and 23 must be interpreted together. Garland gives his interpretation, with which both Thiselton and Fee agree: “All those bound to Adam share his banishment from Eden, his alienation, and his fate of death for that death becomes the common lot of his posterity. All those bound to Christ receive reconciliation and will share his resurrection and heavenly blessings. Not all humans are in Christ, however.”10 Those who are “in Christ” include those who have fallen asleep (verse 20) and those who belong to Christ (verse 23). So how would you answer someone who used these verses to say that all of humanity will ultimately be saved?

The other theme introduced in 1 Cor. 15:23 is order. The verse begins with a military term to describe something placed in its proper order, and it is easy to see a definite sequence of events which climaxes in verse 28 with “that God may be all in all.” Paul is showing the Corinthians that events are unfolding in an order that God intended. Paul has made no attempt to account for what eventually happens to all humanity. It has been his purpose to establish the resurrection of Christ and then the raising of all who are in Christ. A few interpreters have attempted to drag the unsaved dead into the picture by saying that the term translated “the end” (verse 24, Greek telos) necessarily includes them, but that was not the concern of the Corinthians, and the great majority of interpreters rejects the idea for several reasons. The fate of the unsaved dead is recorded in Rev. 20:5, 11–15 (see the Study Guide titled Apocalypse). In fact, the consummation of world history is seen in verse 24 to be about God rather than about us or the unsaved dead. Verse 24 contains the phrase “all dominion, authority and power” as a list of those powers Christ would nullify, and that statement might have made some in Roman Corinth nervous. After all, the Roman Emperor was portrayed as both divine and the spiritual Father of the empire, but Paul is replacing that imperial propaganda with a picture of Christ voiding all powers and giving everything to his Father. In 1 Cor. 15:25, Paul includes an indirect reference to Psalm 110:1, and putting enemies under one’s feet is a metaphor meaning to bring them into subjection. Jesus is even now bringing all his enemies into subjection, and the last to fall will be death (1 Cor. 15:26). But fall it will! What reaction does this news get in our culture? Is it similar to or different from Roman Corinth? Why?

                                                                                                                      10

Garland, 1 Corinthians, 707, and see 709. (Thiselton, First Epistle to the Corinthians, 1227; Fee, First Epistle to the Corinthians, 750.)

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Verse 27 is tricky because the subject shifts from Christ taking action in the earlier verses to God taking the action in verse 27. Garland explains it by showing an identity in brackets with each pronoun: ”When it says, ‘All things have been made subject’ [by God], clearly that excludes the one [God] who made all things subject to him [Christ].”11 Paul was being careful to prevent some foolish person from using the phrase “all things” to include God. The scope of the word “all” is always an issue for interpretation. We can use the same technique to make sense out of 1 Cor. 15:28: “When he [God] has done this, then the Son himself will be made subject to him [God] who put everything under him [Christ], so that God may be all in all.” Thiselton brings to our attention a subtle idea from another scholar: “’There is no order without subordination.’”12 Sin threw the world into chaos, but the Son was willing to subordinate himself to the Father as part of the plan to redeem humanity and make a new creation in which God and his people could dwell forever. Though Paul’s meaning is complex and taxes our minds, we see in verse 28 the culmination of God’s orderly process of redeeming lost humanity and defeating his enemies through Christ. Christ, though equal to the Father and of the same substance, voluntarily subordinated himself to the Father as part of this long salvation process (Phil. 2:6–11). Nevertheless, they remain one, along with the Spirit, and their purpose remains one. Thiselton says, “Thus God remains the source and goal, Christ remains the means through which the goal which God purposes comes to be brought about.”13 How do these verses help you understand the trinity?

In Roman Corinth there were other factors in play that likely caused Paul to express himself in this way. Thiselton explains that in the surrounding Greco-Roman culture it was common for various religious groups to gather around their own favorite divine hero, such as Asclaepius the healer, and to worship that divine hero without ever including any serious reverence to a supreme deity, such as Zeus.14 The supreme deity effectively dropped off their list. Remember 1 Cor. 8:5, where Paul told us that in Roman Corinth “there are many ‘gods’ and many ‘lords.’” Paul did not want anyone to see Jesus as just another of the many “lords,” and he did not want them to see God the Father as just some vague, mysterious idea. No, he wanted them to see God as “all in all,” the supreme creator and sovereign ruler over all the world.

                                                                                                                      11

Garland, 1 Corinthians, 713. Thiselton, First Epistle to the Corinthians, 1224, quoting T.C. Edwards. 13 Thiselton, First Epistle to the Corinthians, 1236. 14 Thiselton, First Epistle to the Corinthians, 1237, citing J. Moffatt. 12

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 In a world where disorder and chaos sometimes feel like the norm, we can rest assured of God's gracious rule and that the future of his children is secure in Christ. God is “all in all” and nothing, or no one, can thwart his plans. Allow this truth to help you in moments of trouble and doubt. ĦĦ

Day 4: A hope-filled existence Remember for a moment what prompted Paul’s discussion of the gospel and resurrection in the first place. We are near the end of a long letter where Paul has had to reprimand the Corinthians numerous times for their lifestyles and their behavior toward each other. In this chapter he is taking time to correct their theology because how we understand God and his plans for us has a direct impact on the way we chose to live. As we will see today, Paul and the other apostles were dramatic examples of this.

What does it say? 1 Corinthians 15:29–34 29

Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them? 30 And as for us, why do we endanger ourselves every hour? 31 I face death every day — yes, just as surely as I boast about you in Christ Jesus our Lord. 32 If I fought wild beasts in Ephesus with no more than human hopes, what have I gained? If the dead are not raised, "Let us eat and drink, for tomorrow we die." 33 Do not be misled: "Bad company corrupts good character." 34 Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God — I say this to your shame. What rhetorical questions does Paul open this section with?

What does Paul say he is doing “every hour?”

What philosophy does Paul quote in verse 32?

What is Paul’s command in verse 34?

What does it mean?

How love can conquer death and loss The Christians in Roman Corinth were fortunate to have a social and historical context that allowed them to understand some of Paul’s phrases that have baffled generations of Christian thinkers. Many regard 1 Cor. 15:29 to be the most puzzling in Paul’s letter to the Corinthians. 9  

Although more than forty explanations have emerged, we will offer only two and will prefer just one of them. The first explanation, mistakenly upheld by a majority of commentators, is that Paul is speaking in verse 29 of some type of vicarious baptism for the dead, a baptism by proxy in which a living person is baptized to confer some type of spiritual benefit upon a dead person — presumably an unbeliever — even the benefit of salvation itself. What problems do you see with the view that a living person can benefit a dead person by participating in baptism?

This view has several serious problems: (1) There is no record of such a baptism in the New Testament or among the early churches; (2) Roman Catholic, Eastern Orthodox and Protestant doctrine all reject such a practice, as did several prominent church fathers; and (3) Paul could never allow an act that completely bypasses God’s grace and personal faith in Jesus Christ. Concerning the proxy baptism view, Gordon Fee says: “It smacks of a ‘magical’ view of sacramentalism of the worst kind, where a religious rite, performed for someone else, can have saving [effect].”15 We agree with Fee’s rejection of this explanation for verse 29. Today the only religious group that consistently uses this practice of baptism by proxy for the dead is the Mormon Church, which names itself The Church of Jesus Christ of Latter Day Saints.

Two translations and an interpretation of “baptized for the sake of the dead” In an attempt to make sense of 1 Cor. 15:29, the NIV makes a fairly lengthy addition to the text, and that is shown in italics in this quotation of their translation: “Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?” Thiselton’s translation is closer to the actual Greek text: “Otherwise what do those people think they are doing who have themselves baptized for the sake of the dead? If the dead are really not raised, what is the point of being baptized for them?” Thiselton explains that baptism for the sake of the dead “is ‘not in order to remedy some deficiency on the part of the dead, but in order to be reunited with them at the resurrection.’”16 Thiselton also makes clear the reason: “Paul is referring rather to a much commoner, indeed a normal experience, that the death of Christians leads to the conversion of survivors, who in the first instance ‘for the sake of the dead’ (their beloved dead) and in hope of reunion, turn to Christ.”17 So, the survivors of a beloved Christian commit themselves to Jesus and receive baptism out of the desire to rejoin their deceased loved one at the resurrection.

                                                                                                                      15

Gordon Fee, The First Epistle to the Corinthians, The New International Commentary on the New Testament (Grand Rapids: William B. Eerdmans Publishing Company, 1997) 764–5. 16 Thiselton, First Epistle to the Corinthians, 1248, quoting J.K. Howard. 17 Thiselton, First Epistle to the Corinthians, 1248, quoting G.G. Findlay.

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Paul’s point is that the only reason that people trust in Christ in this particular way is because they rely on the fact that resurrection will occur. Otherwise, their conversion and baptism would be pointless. The baptism such people undergo is appropriate in light of their own faith in Jesus. How could this explanation help you in a discussion with a Mormon friend about baptism for the dead?

Paul’s own reliance on the resurrection If you think Paul is exaggerating when he says, “I face death every day” (1 Cor. 15:31), we should recall that Paul’s bold witness for Christ did indeed lead to his eventual death in Rome. Paul writes to the Corinthians from Ephesus, and he speaks metaphorically of the intensity of the struggle there: “I have fought wild beasts in Ephesus” (1 Cor. 15:32). This is likely a reference to the riot in Ephesus against Paul and his followers (Acts 19:23–41) or similar threats. Garland says: “The ‘wild beasts’ plausibly are bloodthirsty human antagonists who would eagerly tear him to pieces. His Roman citizenship did not provide him protection from mob violence.”18 Having presented a picture of his own life being in constant danger of death, Paul drives home the point that this life only makes sense if he has the certainty — biblical “hope” is always a certainty — of resurrection in Christ (1 Cor. 15:32b). Garland describes this hope with skill: “Resurrection means endless hope, but no resurrection means a hopeless end.”19 Paul shows both his education and his rhetorical skills when he says, “If the dead are not raised, ‘Let us eat and drink, for tomorrow we die’” (1 Cor. 15:32b). This wording simultaneously appeals to Jews, by quoting Isa. 22:13, and to the other citizens of Roman Corinth by its similarity to slogans used in debate among competing Greek philosophies. A life of self-sacrifice in imitation of Jesus makes little sense if there is no resurrection. Jesus was not kidding when he said you cannot serve both God and money, where the latter term encompasses everything the world has to offer apart from God (Luke 16:13). Paul says we serve God through commitment of our lives to Christ because we believe we will experience a resurrection like his. Paul has already made it clear that he is dealing with “some” (1 Cor. 15:12) who deny the resurrection, and that makes it more likely than not that we should translate 1 Cor. 15:33a by “Stop being misled” rather than NIV’s “Do not be misled.” Some had already been misled and were adversely influencing the others.                                                                                                                       18 19

Garland, 1 Corinthians, 721. Garland, 1 Corinthians, 721.

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Thiselton expresses an important point: “These two verses [33–34], especially v. 34, express the theological heart of the chapter and the hinge of the argument. Knowledge of God (God’s resources, God’s grace, God’s transformative action through Christ) holds the key to understanding what the resurrection is actually about.”20 We might say that “come back to your senses” (1 Cor. 15:34) and “stop sinning” are two ways of saying the same thing. Thiselton explains, “Paul regularly regards sin less in terms (if at all) of acts (plural) of commission or omission than as an attitude, stance, and state in which the human will is granted ‘autonomy’ to turn away from God and to seek self-gratification as the chief end of human life.”21 That statement is worth thinking about! Paul’s most devastating charge is that “some . . . are ignorant of God” (1 Cor. 15:34). That is actually a stinging rebuke for people who take pride in their knowledge; to be ignorant of God is similar to the darkness of a pre-Christian state. Paul pushes this knife in with the statement “I say this to your shame” (verse 34). In a culture which found its bearings in relation to honor and shame, that was the ultimate insult.  When we know the truth of who God is and what he has done for us through Christ, our lives should reflect that belief. A lifestyle characterized by sin is inconceivable for someone who truly understands the gospel and looks forward to the resurrection. Jesus is our Savior and King and we owe him our allegiance. How will you demonstrate that knowledge today? ĦĦ

Day 5: Reflect, connect, respond Take time to look back through the passage we studied this week, pray and seek God based on the truth of his Word, and make plans to act according to what you’ve discovered.

Reflect What essential truths were stated in the passage we studied this week?

How were you impacted by God’s word? What is your biggest “takeaway?”

Connect The passage we studied this week is packed with truths that should make a real difference in our lives. When we are haunted by sins from our past or fear that we are not truly loved and accepted by God, the resurrection proves to us that Christ’s sacrifice was sufficient, and we are                                                                                                                       20 21

Thiselton, First Epistle to the Corinthians, 1253. Thiselton, First Epistle to the Corinthians, 1256.

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no longer in our sins. When our culture assaults our faith, and doubts creep in, Christ’s resurrection assures us that our belief is not in vain, but rests on the truth. When we are grieved by death, we can know that those who belong to Christ have a destiny that is secure. If we worry that our lives are meaningless and the sacrifices we make for Jesus are fruitless, we can rest assured that by his grace, we will experience the ultimate reward. As Christians we can be “all in” for Jesus because of who he is and what he has done. As Revelation 5:12 reminds us, “Worthy is the Lamb, who was slain, to receive power and wealth and wisdom and strength and honor and glory and praise!”

Respond How are you growing? How has your faith been strengthened by what you have studied in 1 Corinthians 15? What have you learned or been reminded of about what Jesus has done, is doing and will do for you? What changes do you need to make based on these truths? Are there sins you need to abandon? If so, how will you move to action and make those changes?

Who are you impacting? Pray for opportunities to share the unbelievable good news of the gospel and resurrection! Do you know believers who need reminding? Aside from believers, who needs to hear this message among the people you know? How will you share with them? Make a list and pray for them today.

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Life After Death – Week 3 1 Corinthians 15:35–58 Day 1: Read and react It’s natural to wonder about life after death because unless Jesus returns first, death is absolutely inescapable. We have many images given to us by our culture that shape our expectations – from a bright light at the end of the tunnel to pearly gates with winged angels with harps. Most of these are formed by a concept of heaven where the disembodied spirits of the dead enjoy paradise. But are these popular imaginings accurate to how we will ultimately spend eternity? Last week we saw that Paul discussed the importance of the resurrection of Christ as the foundation of our faith. In the passage we will study this week, he continues to explain the resurrection of the dead.

Read 1 Corinthians 15:35–58 35

But someone will ask, "How are the dead raised? With what kind of body will they come?" 36 How foolish! What you sow does not come to life unless it dies. 37 When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. 38 But God gives it a body as he has determined, and to each kind of seed he gives its own body. 39 Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. 40 There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. 41 The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor. 42

So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44 it is sown a natural body, it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 45 So it is written: "The first man Adam became a living being"; the last Adam, a life-giving spirit. 46 The spiritual did not come first, but the natural, and after that the spiritual. 47 The first man was of the dust of the earth; the second man is of heaven. 48 As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. 49 And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man. 50

I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed — 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed.

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53

For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: "Death has been swallowed up in victory." 55

"Where, O death, is your victory? Where, O death, is your sting?" 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God! He gives us the victory through our Lord Jesus Christ. 58

Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain. What are your initial reactions to this passage? Does it challenge your current conception of the afterlife? If so, how?

As a Christian, what do you find encouraging or comforting in this passage?

 The future God has planned for us is beyond imagining. Our wonderful Savior will redeem every part of his creation, including our bodies, and humanity will never be subjected to the horror of death again. As you study this passage this week, meditate on this reality. Allow it to give you hope, encouragement and resolve to live for Jesus. ĦĦ

Day 2: How can the dead be raised? The skeptics Paul was dealing with in the Corinthian church were not so different from skeptics today. They knew that when life leaves a body, it immediately begins to decompose, leaving nothing but bones. Paul dealt with their skepticism, and ours, by reminding us that God is fully capable of seeing his plans through to fruition. He gave us three metaphors to help us in our understanding.

What does it say? Read 1 Corinthians 15:35–44a 35

But someone will ask, "How are the dead raised? With what kind of body will they come?" 36 How foolish! What you sow does not come to life unless it dies. 37 When you sow, you do not plant the body that will be, but just a seed, perhaps of wheat or of something else. 38 But God gives it a body as he has determined, and to each kind of seed he gives its own body. 39 Not all flesh is the same: People have one kind of flesh, animals have another, birds another and fish another. 40 There are also heavenly bodies and there are earthly bodies; but the splendor of the heavenly bodies is one kind, and the splendor of the earthly bodies is another. 41 The sun has one kind of splendor, the moon another and the stars another; and star differs from star in splendor.

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42

So will it be with the resurrection of the dead. The body that is sown is perishable, it is raised imperishable; 43 it is sown in dishonor, it is raised in glory; it is sown in weakness, it is raised in power; 44a it is sown a natural body, it is raised a spiritual body. How does Paul answer those who question the possibility of bodily resurrection in verse 36?

What comparison is Paul making in verses 36–38?

What point is he making in verse 39?

What conclusion does he reach in verses 42–44a?

What does it mean? Far-reaching transformation Starting in verse 35, Paul dealt with basic issues blocking the Corinthians from embracing the resurrection. Rather than confronting them directly about their flawed ideas, Paul used the rhetorical tactic of imagining that “someone will ask, ‘How are the dead raised? With what kind of body will they come?’” (1 Corinthians 15:35). In this way the issue of the body arises for the first time in relation to the resurrection. Even at this early stage, Paul plainly assumed that bodily resurrection is the only way it happens; we do not live with God as disembodied spirits. Fee gives us an understanding of where the Corinthian thinking about resurrection began: “The real concern behind their denial of the resurrection of the dead was an implicit understanding that [resurrection] meant the reanimation of dead bodies, the resuscitation of corpses.”1 Apparently, the idea of returning to life as some sort of zombie did appeal to the people in Roman Corinth. NIV is taking off the edge by translating Paul’s response as “How foolish!” (1 Corinthians 15:36). NET Bible has “Fool!”, ESV has “You foolish person!”, and Thiselton offers “You nonsense person!”2 Garland helpfully points out that the idea of a “fool” has deep biblical                                                                                                                       1

Gordon D. Fee, The First Epistle to the Corinthians (The New International Commentary on the New Testament) (Grand Rapids: Wm. B. Eerdmans, 1987), 776. 2 Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text (Grand Rapids: Wm. B. Eerdmans, 2000), 1263.

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roots.3 A fool says in their heart, “There is no God” (Psalm 14:1). By not taking the creative power of God into account in relation to resurrection, the Corinthians were showing themselves to be fools. How is denying God’s creative power a mistake that we can make in trying to understand God’s means? How can we foolishly say in our attitudes and actions “There is no god?”

Paul began his demonstration of their deficiency by using a metaphor from farming: They plant wheat knowing that the seed must die in order to produce a crop and that the crop will look nothing at all like the seed (verses 36–37). Garland says, “He intends only to underscore the change between the naked seed sown in the ground and what will be harvested.”4 Thiselton adds the idea that, in order to be transformed, we must go through a discontinuity — death — and be reanimated in a different mode of existence.5 The key to the transformation the seed undergoes in the ground is that “God gives it a body as he has determined, and to each seed he gives its own body” (verse 38). Thiselton brings out a vital point when he says, “The key phrase remains God gives it a body just as he purposed, but the second principle is that of contrast, differentiation, and variety which simultaneously promotes a continuity of identity.”6 According to God’s creative purpose, we are not resurrected as clones but with our own distinct identity, just as we had our own individual identity in death. We will encounter this identity principle even more clearly in a coming passage. Before we reach two more metaphors in verses 39–40, it is important to note another likely Corinthian belief that stood in the way of their understanding bodily resurrection. Garland explains, “The problem that must be resolved to the Corinthians’ satisfaction is how the polarity between the earthly sphere and the heavenly sphere is to be bridged.”7 Philosophers in that day taught that it was impossible for an earthly body to ascend to the celestial realm. Spoiler alert: God does the impossible just as he did in the resurrection and ascension of Jesus Christ! Thiselton explains, “What Paul aims to set before his readers is the conceivability, on the basis of a theology of God as creator of diverse orders of beings, of a ‘sort of body . . . entirely outside our present experience.’”8

                                                                                                                      3

David E. Garland, 1 Corinthians: Baker Exegetical Commentary on the New Testament (Grand Rapids: Baker Publishing, 2008), 727. 4 Garland, 1 Corinthians, 728. 5 Thiselton, First Epistle to the Corinthians, 1263–4. 6 Thiselton, First Epistle to the Corinthians, 1265. 7 Garland, 1 Corinthians, 730. 8 Thiselton, First Epistle to the Corinthians, 1268.

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Paul shifted metaphors in 1 Corinthians 15:39 by contrasting the different types of flesh: people, animals, birds, fish. This proves the principle “Not all flesh is the same.” God’s creative power is such as to provide what is needed to make each type different. Verse 39 is one of the rare cases where the Greek noun sarx (“flesh”) actually means “the material that covers the bones of a human or animal body.”9 Hold these ideas until Paul draws them all together in verse 42. Another metaphor shift brings heavenly bodies into view in verses 40–41. This enabled Paul to introduce the Greek noun doxa (“splendor” or “glory”) by way of saying that the splendor of sun, moon and stars differ according to the order God has established. They differ, and each has its own measure of splendor. As we enter verse 42, Thiselton lists the various elements Paul established and then used to make his case: a. The discontinuity between the old body which is “sown” (v. 37) and the new body which is “raised” (v. 42); b. The sovereign power of God to enact far-reaching transformation of his own devising, however unimaginable this may be to human mortals now (v. 38); c. The variety of modes of existence that lie within the sovereign capacity of God to create; and d. The continuity of identity suggested by such terms as each . . . its own body (v. 38).10 How does Paul’s use of metaphor help us understand the concept and nature of bodily resurrection?

Paul next (vs. 42–44) set forth four ways to contrast the body we possess in this earthly existence, the old creation, and the body we will receive after resurrection in the fullness of the new creation: 1. 2. 3. 4.

Sown in decay — raised in decay’s reversal Sown in humiliation — raised in splendor Sown in weakness — raised in power Sown an ordinary human body — raised a body constituted by the Spirit.11

 It is important to say that Paul “affirms the biblical tradition of a positive attitude toward physicality [having a body] as a condition for experiencing life in its fullness.”12 After all, it was God who gave us bodies in the first place. The new body that Christians will receive at the                                                                                                                       9

BDAG-3, sarx, “flesh,” q.v. Thiselton, First Epistle to the Corinthians, 1271. 11 Thiselton, First Epistle to the Corinthians, 1258, 1276–81. 12 Thiselton, First Epistle to the Corinthians, 1279. 10

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resurrection will not have any of the weakness and vulnerability associated with the old body. Allow that to give you hope today! ĦĦ

Day 3: We will be changed As Christians, our hope is to become more like Jesus. The Holy Spirit gives us the desire to resemble him in how we love and worship God, and love and serve each other. Though it is a struggle, we rest on the promise Paul gave us in Romans 8:29 that we will one day be conformed to the image of Christ. Paul assured us that this resemblance will be more than in character; we will resemble him in our physical bodies as well.

What does it say? Read 1 Corinthians 15:44b–52 [44a It is sown a natural body, it is raised a spiritual body.] 44b If there is a natural body, there is also a spiritual body. 45 So it is written: "The first man Adam became a living being"; the last Adam, a lifegiving spirit. 46 The spiritual did not come first, but the natural, and after that the spiritual. 47 The first man was of the dust of the earth; the second man is of heaven. 48 As was the earthly man, so are those who are of the earth; and as is the heavenly man, so also are those who are of heaven. 49 And just as we have borne the image of the earthly man, so shall we bear the image of the heavenly man. 50

I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. 51 Listen, I tell you a mystery: We will not all sleep, but we will all be changed — 52 in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed. Who is being contrasted in this passage?

How do these men differ (verses 45–48)?

What is Paul’s conclusion in verse 49?

Why is this transformation necessary according to verse 50?

When will this transformation take place according to verse 52?

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What does it mean? Like the man from heaven Fee explains Paul’s starting point in 1 Corinthians 15:44 by saying: “Paul now applies the analogy of the differing kinds of ‘bodies’ from vv. 39–41. Thus, instead of describing how the body is sown, the two adjectives ‘natural‘ (Greek psychikos) and ‘spiritual’ (Greek pneumatikos) are used with the noun ‘body’ (Greek sōma) to describe its present earthly and future heavenly expressions respectively.”13 This allowed him a way to bridge the conceptual gap between the two different spheres of existence. He did so by using two steps that would have been understood and accepted by his first-century audience: 1.

He connected the Greek adjective psychikos (NIV natural) in 1 Corinthians 15:44 to a related Greek noun psychē (NIV being, ASV of 1901 soul) in the Greek translation of Genesis 2:7, describing the creation of Adam. Newer English versions say that Adam became a “living being” and older English versions say he became a “living soul.” In this verse, Adam received both a body and an earthly life.

2.

Adam is used as a representative of all humanity; his name means mankind. The people of Roman Corinth were very comfortable thinking in representative/corporate terms rather than the radically individualistic thinking which characterizes our own culture.

Verses 45–49 resume the discussion about Adam and Christ that began in 1 Corinthians 15:21. Verse 45 refers to them as “the first man Adam” and “the last Adam,” the latter meaning Christ, the founder and firstborn of the new creation. While Adam became “a living being,” Christ is a “life-giving Spirit” — capitalizing the word Spirit in agreement with NLT, HCSB, Thiselton and Garland. There is a huge difference between living and life-giving! In this context, life-giving refers primarily to resurrection of those who have died “in Christ.” Thiselton reminds us that Adam was not an ideal human; he stands for all that is fallen and destructive. Adam’s fall into sin set the pattern for all who descended from him and made the cross of Christ the utterly necessary ground of all our hope. The cross brings reversal, not merely degrees of improvement. Christ did not offer a return to Eden for a re-try; he brought us the promise of a new creation. “Paul does not devalue the physical, which is God’s gift, but the natural is bound up with human sin and bondage, and there is no hope of full salvation without transformation by an act of the sovereign God.”14 That is why Christ died and rose again. Verses 47–49 provide the theological logic for the transformation we will undergo in being resurrected. To aid our understanding of “the second man is of heaven” (1 Corinthians 15:47),                                                                                                                       13 14

Fee, First Epistle to the Corinthians, 785. Thiselton, First Epistle to the Corinthians, 1284.

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Thiselton says, “Heaven is not a locality as such, but the realm characterized by the immediate presence and purity of the living God in and through Christ and the Spirit.”15 He also quotes a telling slogan: “It is not that in heaven we find God, but that in God we find heaven.”16 Garland does an outstanding job of explaining verses 48–49: “If humans take the shape of the first Adam sown with a body made from dust that goes back to dust, then Christians will take the shape of Christ in their heavenly existence, who is from heaven and has a spiritual body. The last Adam [Christ], then, sets the pattern for all who will be resurrected and given a spiritual body for their new celestial habitat.”17 It is in this way that Jesus said to us: “I am the way and the truth and the life. No one comes to the Father except through me” (John 14:6). Jesus Christ is the one portal that takes you from this realm of existence to that greater realm of eternal life with God. It is only those who are joined to Christ, those “in Christ” (Romans 8:1) who will rise in the likeness of the same resurrection he has already had. Have you given your allegiance to Jesus so that you will have this resurrection? If not, why are you hesitating? If so, describe how the truth of these verses affects you?

For now, we are like the Corinthians were then; we are vulnerable, fragile and fallible as human beings “who have borne the image of the earthly man” (1 Corinthians 15:49a). Yet the Holy Spirit has come to live within us and has begun the transformation that makes us more like Christ, guiding us toward bearing the image of the man from heaven. Verse 50 speaks in terms that are meaningful first to Jews and then to those of Greco-Roman origin. The idea that “flesh and blood cannot inherit the kingdom of God” is pitched for Jewish ears; “flesh and blood” refers to our current physical existence. “Nor does the perishable inherit the imperishable” made better sense to Greco-Roman Christians. Keep in mind that the physical decay bound up with the word perishable was even more obvious to the ancients than it is to us with our nice refrigeration. The clause “we will not all sleep” makes use of the standard metaphor that Christians fall asleep, whereas unbelievers die. The “we” who “will not all sleep” (in death) quite simply refers to those Christians who will be living when Christ returns. But, regardless of whether Christians are alive when Christ comes or have fallen asleep, “we will all be changed” (1 Corinthians 15:51). The transformation that God provides for us in Christ is so powerful that it does not matter whether we are alive or dead when he comes.                                                                                                                       15

Thiselton, First Epistle to the Corinthians, 1287. Thiselton, First Epistle to the Corinthians, 1287, footnote 138. 17 Garland, 1 Corinthians, 737. 16

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Just how long is the “twinkling of an eye” (1 Corinthians 15:52)? Thiselton informs us that the crucial word is used “outside the New Testament [to] denote the rapid wing movement that causes the buzz of a gnat or the twinkling of a star.”18 We are talking about fast! “The last trumpet” (1 Corinthians 15:52) signals a mighty act of God and signals the passing of the present order of reality. This is one alarm that no Christian will sleep through! In that moment God will give us a body like that of Christ — an act that defies description.  Our faithful God has done all that was necessary to secure the future of his people. Whether we live to see Christ’s return or not, we can rest assured that our transformation to Christlikeness will one day be complete. Meditate on this truth. How does it assure you in your current circumstances? ĦĦ

Day 4: Death doesn’t win! Greco-Roman culture inherited the views of Plato (429-327 B.C.) and Socrates (469–399 B.C.) about the body and death. These philosophers held an optimistic view about death as a release of the soul from the prison of the body, thus also revealing a negative view of the body.19 Socrates and other Greeks held that death was a harmless portal to a higher order of being. Shortly after he drank hemlock poison, Socrates probably changed his mind! Jesus contradicted Socrates about death. Oscar Cullman argues that “the agony of Gethsemane as Jesus faces the prospect of death as a cruel God-forsakenness, as a sacrament of the wrath of God, should be kept before our eyes as a reminder of what death’s sting entails apart from the victory won by Christ.”20

What does it say? Read 1 Corinthians 15:53–58 53

For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: "Death has been swallowed up in victory." 55

"Where, O death, is your victory? Where, O death, is your sting?" 56 The sting of death is sin, and the power of sin is the law. 57 But thanks be to God! He gives us the victory through our Lord Jesus Christ. 58

Therefore, my dear brothers and sisters, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.                                                                                                                       18

Thiselton, First Epistle to the Corinthians, 1295. Thiselton, First Epistle to the Corinthians, 1300. 20 Thiselton, First Epistle to the Corinthians, 1300, quoting O. Cullman. 19

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Why does the resurrection of the body mean victory over death according to verses 53–54?

What is death according to verse 56? What about the power of sin?

According to verse 58, what should our response be?

What does it mean? The radical transformation of the body Paul was trying to solve a particular problem in Roman Corinth and within other churches as well (1 Corinthians 1:2). So, while he wrote about theology, he did so in a way that is intensely practical. Unfortunately, some English versions of the Bible make Paul’s words more abstract, perhaps to make the words feel more universally applicable. Here are two examples to compare by using the bolded words as a focus: 1.

(NIV) 53 For the perishable must clothe itself with the imperishable, and the mortal with immortality. 54 When the perishable has been clothed with the imperishable, and the mortal with immortality, then the saying that is written will come true: “Death has been swallowed up in victory.”

2.

(HCSB) 53 Because this corruptible must be clothed with incorruptibility, and this mortal must be clothed with immortality. 54 Now when this corruptible is clothed with incorruptibility, and this mortal is clothed with immortality, then the saying that is written will take place: Death has been swallowed up in victory.

What does this side-by-side comparison reveal? How does it show that the verses are immensely personal?

The NIV keeps the concept abstract, something worded as a general principle to apply to everyone in general. The HCSB demonstrates that this is a point worded to each Corinthian to whom Paul was writing, and then applicable to Christians like us who are similarly situated. In these verses the Greek text of the New Testament uses four identical demonstrative pronouns (Greek touto meaning “this”) because Paul was drawing attention to his own physical body and

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that specific body possessed by each of the Corinthians. But, why should you care about such details? Thiselton explains why: “[It] is entirely correct to underline the importance of the fourfold use of touto, this (twice in v. 53, twice in v. 54), as indicating clear continuity of identity (this body) even in the midst of radical transformation. The same identifiable, recognizable, and accountable identity is transfigured into a radically different form, but remains this created being in its wholeness.”21 During the resurrection of those in Christ, we do not become just anyone in general; we are still ourselves in a radically transformed condition, including our own changed bodies. This corruptible, mortal body becomes this incorruptible, immortal body. That was Paul’s answer to the question of many as to whether we will recognize one another after the resurrection. We will! What encouragement do you take from these verses? What do they mean to you?

We can further clarify these verses by saying that mortal means able to die, while immortal means incapable of dying. So, when Paul said, “Do not let sin reign in your mortal body” (Romans 6:12), he was speaking to a person who trusted Christ but had not yet died. Similarly, Paul told us that the Holy Spirit “will also give life to your mortal bodies” (Romans 8:11). The Holy Spirit enables believers, who are still able to die, to resist sin and to live for God. When we who are in Christ receive our resurrection, death will finally be swallowed up in the victory Christ won through his death on the cross and his resurrection from the dead (1 Corinthians 15:54b). Death cannot be victorious over us because we share the resurrection and victory of Christ. Accordingly, Paul taunted personified death in verse 55. Verse 56 covers a lot of territory with a few words. Garland explains, in part: “Death gains power over humans through sin because sin demands capital punishment as its moral penalty (Rom. 6:23). The law, not only unable to arrest sin, spurs it on and pronounces death as its sentence.”22 Verse 57 declares the only solution to the death–sin–law triad of tragedy: the victory won on our behalf by the death and resurrection of Jesus Christ. Summarize in your own words how redemption from our sins means victory over death?

                                                                                                                      21 22

Thiselton, First Epistle to the Corinthians, 1297. Garland, 1 Corinthians, 746.

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In 1 Corinthians 15:58, Paul concluded his argument about the resurrection by giving commands to the Christians in Roman Corinth. These commands rest upon the certainty of their future resurrection: “You know that your labor in the Lord is not in vain” (1 Corinthians 15:58). Knowing this, they gave themselves “fully to the work of the Lord.” Because Jesus has won the victory and ensured their resurrection, they must “stand firm” until that victory takes its final form. What could it look like in your life to “give yourself fully to the work of the Lord?”

 What do you think the average American would say about the life that awaits them after death? Are they counting on the quality of the life they lived and hoping that something positive awaits them on the other side of this life? Or are they betting that death is actually the end, and merely living for the moment? For those who aren’t in Christ, they are hoping without hope. Christians are absolute in their knowledge of what happens after death. Because of the lifesaving gift of grace provided by the Gospel, we know that death holds no victory over the believer. We know that we were created for eternity. We have the righteousness of Christ to rely on when we come face to face with a holy God, and are assured that we will experience his love as a beloved child, not as a criminal awaiting sentencing. This truth gives us courage to live fully for Christ and the compassion to share what we know with others. Pray about how these future realities should impact how you spend your time today. ĦĦ

Day 5: Reflect, connect, respond Take some time today to reflect on the passage we studied this week. Think and pray about what it is teaching, and ask God how he would have you respond to his truth.

Reflect What is Paul teaching about the bodily resurrection of the dead?

How is this truth essential to the Christian faith?

How do these truths impact you?

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There are stories from film, television and popular fiction that tell of victories over death that turn out to be no victory at all. Vampires roam the earth for all eternity, only to become jaded, bored or grief-stricken as they watch the world spin on as it always has. Scientists may discover a way to stop the aging process, only to find that the planet can’t sustain an infinite number of people. If we cheat death only to live forever in our current state, death gets the last laugh. Because they exist in a world without the true God, cynicism is the best these stories can offer. As Christians we know of a future where victory over death is truly sweet, because we recognize that defeating death means defeating sin. What Christ accomplished on the cross was an astonishing means to reconcile an unworthy people to a holy God. When believers talk about victory over death, we are not just celebrating the defeat of an enemy, we are rejoicing in the promise of eternity with the Creator who loves us. We will finally be who we were meant to be, unmarred by our sinful tendencies. We will love like Jesus loved, and be loved completely in return. For this reason, we owe all our gratitude and allegiance to Jesus Christ who made our destinies secure. Our lives become meaningful when we live in light of the promised eternity. We follow Jesus because he loved us and we love him; we serve others because we imitate him. We tell everyone we know about what he’s done for us because we want them to join us for eternity. We stand firm and know that our labor for the Lord is never in vain.

Respond How are you growing? How does the certainty of your resurrection impact the way you view your life today? How does it help you stand firm in your faith? How does it encourage you to serve the Lord and rejoice in that service?

Who are you impacting? In light of the resurrection, how could you more fully engage in the “work of the Lord?” Who are you attempting to reach with the Gospel?

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Life after death – Week 4 1 Corinthians 16:1–24 We’ve arrived at the final chapter of 1 Corinthians! Whether you are just joining us now, or have been along for the entire journey, we pray that you have been changed by the Spirit through this remarkable letter. As we study the final chapter, take time this week to reflect on the overarching themes of the book. Throughout, Paul expresses an unshakable conviction that Jesus Christ should be at the center of our lives, we must do our part to build up Christ’s church, and sharing and living out the gospel should be our passion.

Day 1: Read and react Imagine being Paul as he writes this final section of 1 Corinthians. He has penned this long letter out of love and concern for a church he started. He has answered their questions, rebuked them for their pride and divisiveness, corrected their backward theology and selfish lifestyles, and encouraged them to love one another in Christ and use their gifts to build up the church. Now as he comes to the close of his letter we will see him deal with some practical concerns while leaving the Corinthian church with some final instructions and a warning.

Read 1 Corinthians 16:1–24 1

Now about the collection for the Lord's people: Do what I told the Galatian churches to do. 2 On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. 3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. 4 If it seems advisable for me to go also, they will accompany me. 5

After I go through Macedonia, I will come to you — for I will be going through Macedonia. 6 Perhaps I will stay with you for a while, or even spend the winter, so that you can help me on my journey, wherever I go. 7 For I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. 8 But I will stay on at Ephesus until Pentecost, 9 because a great door for effective work has opened to me, and there are many who oppose me. 10

When Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. 11 No one, then, should treat him with contempt. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers. 12

Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity. 13

Be on your guard; stand firm in the faith; be courageous; be strong. 14 Do everything in love. 15 You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord's people. I urge you, brothers and sisters, 16 to submit to such people 1  

and to everyone who joins in the work and labors at it. 17 I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. 18 For they refreshed my spirit and yours also. Such men deserve recognition. 19

The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. 20 All the brothers and sisters here send you greetings. Greet one another with a holy kiss. 21

I, Paul, write this greeting in my own hand.

22

If anyone does not love the Lord, let that person be cursed! Come, Lord!

23

The grace of the Lord Jesus be with you.

24

My love to all of you in Christ Jesus. Amen.

How would you describe the tone of this chapter? What impression does Paul leave the Corinthians with?

What final concerns does he express? What final instruction does he give?  There are certainly portions of this letter that must have been very difficult for the Corinthian church to hear. But the correction Paul gives comes from his deep love for them and desire to see them grow in Christ. Speaking on behalf of God, Paul has disciplined a church and corrected their course so that they can live out their identity as believers. Have we allowed God’s Word to do the same for us? Have you been corrected by what you’ve studied in the Bible? Are you prayerfully seeking the Spirit’s guidance to live for Christ? Pray that God will speak to you through his Word this week. ĦĦ

Day 2: Practical theology Early on in this letter Paul addresses a major problem in the Corinthian church. Factions and infighting were threatening the church. Paul has continually reminded them of the essential unity that we should experience with other believers based on our shared faith in Christ. This bond does not just extend to a local body of Christians, but to Christians everywhere. This belief underlies the practical arrangements Paul is making in the verses we will look at today.

What does it say? Read 1 Corinthians 16:1–9

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1

Now about the collection for the Lord's people: Do what I told the Galatian churches to do. 2 On the first day of every week, each one of you should set aside a sum of money in keeping with your income, saving it up, so that when I come no collections will have to be made. 3 Then, when I arrive, I will give letters of introduction to the men you approve and send them with your gift to Jerusalem. 4 If it seems advisable for me to go also, they will accompany me. 5

After I go through Macedonia, I will come to you — for I will be going through Macedonia. 6 Perhaps I will stay with you for a while, or even spend the winter, so that you can help me on my journey, wherever I go. 7 For I do not want to see you now and make only a passing visit; I hope to spend some time with you, if the Lord permits. 8 But I will stay on at Ephesus until Pentecost, 9 because a great door for effective work has opened to me, and there are many who oppose me. What is Paul asking the church to do according to verse 2?

What arrangements is Paul making in verses 3 and 4?

What reasons does Paul give for not visiting Corinth in verses 5–9?

What does it mean? Sharing the burdens of others As we said in commenting on chapter 15, the Apostle Paul was a very practical theologian and church planter. In chapter 16 he deals with vital matters of human need within the body of Christ (verses 1–4) as well as plans for further contact and travel by himself (verses 5–9) and others (verses 11–12). He concludes chapter 16 with a series of exhortations and greetings; they are worthy of more attention than they sometimes receive. Starting in 1 Cor. 1:2, Paul has stressed the relationship of the believers in Roman Corinth to all others belonging to Christ elsewhere. This expansion of their viewpoint was undoubtedly designed to help them discover their solidarity with Christians outside their own factions in Corinth. In verse 1, Paul reminds them of the collection being taken to relieve the needs of believers in Jerusalem and urges them to imitate the similar effort of the churches in Galatia (located in what today would be central Turkey). Garland explains, “We know from 2 Corinthians and Romans that he [Paul] hoped that the gift would cement the bond between the Gentile and Jewish Christian communities and that it would demonstrate that Christian unity transcended ethnic barriers and did not require Gentile Christians to become Jewish proselytes.”1 He further states that, in Greco-Roman society,                                                                                                                         1

Garland, 1 Corinthians, 752.

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charity toward strangers was not considered a virtue and was not connected with any expectation of reward from the gods. Jesus Christ demonstrated quite the opposite! What does Christian unity say to our culture? What message does it speak when Christians from different ethnicities, nationalities, denominations and socio-economic groups help one another, especially financially?

It was the common custom of Christians to gather on the first day of the week (1 Cor. 16:2), in honor of both the resurrection of Christ and the coming day of the Lord. At that time every person in the church was expected to set aside their own money privately for the collection so that all would be ready for Paul’s arrival. Of course, this begs the question: How much?   The key phrase about “how much” in 1 Cor. 16:2 has been translated as follows: (New Jerusalem Bible) as each can spare (Revised English Bible) whatever he can afford (NIV) in keeping with your income (ESV) as he may prosper (NET Bible) to the extent that God has blessed you (Thiselton) in accordance with how you may fare (Garland) whatever he or she has been prospered What differences do you detect in these translations? Do some communicate a different tone or nuance than others?

In our view, the translations shown above get progressively better as you near the bottom of the list. The rare Greek verb means “to be led along a good road, to get along well, to prosper” in its biblical and secular uses.2 The verb is used in 3 John 1:2, where the writer prays that “all may go well with you.” Paul has much more to say favoring generosity in 2 Corinthians 8–9. As was his custom, Paul labored to earn his way while establishing a church, but it was also his custom to permit a local church to meet his needs for travel expenses and companions when he set out for a new destination (1 Cor. 16:6). We all share the mission! It is easy to sense Paul’s wishes as well as his uncertainty about being able to act on them (verses 5–7). It is obvious that he intended to stay in Ephesus before coming to Corinth because of an unusually great opportunity for evangelism (verse 9). Paul found that when the gospel was moving in a community, the opposition grew more intense; the identical pattern may be                                                                                                                         2

Thiselton, First Epistle to the Corinthians, 1323.

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seen in the public ministry of Christ in the Gospels. We too must spread the gospel and expect opposition when we do so. In other parts of the Bible, in history or from personal experience, what examples can you give of opposition to the gospel growing alongside acceptance of it?

 Once again, 1 Corinthians challenges us to put the needs of others before ourselves. We should give generously to those in need, particularly when they are brothers and sisters in Christ. Paul demonstrates this Christ-centered focus in his own decision-making. His primary concern in making plans was to see Jesus glorified and the gospel spread. Pray about the way you spend your time and money. Do they reflect your allegiance to Jesus Christ? ĦĦ

Day 3: Famous last words A parent who is dropping their child off at college will probably leave them with an interesting assortment of advice, instruction and encouragement. Some will address practical concerns, but some will be last minute attempts to condense a lifetime of parenting into a few words of wisdom that will stay with the child when Mom and Dad aren’t right there. In the verses we will look at today, Paul continues giving the Corinthians some last minute information and instruction, along with some final words of encouragement and wisdom for this beloved church.

What does it say? Read 1 Corinthians 16:10–18 10

When Timothy comes, see to it that he has nothing to fear while he is with you, for he is carrying on the work of the Lord, just as I am. 11 No one, then, should treat him with contempt. Send him on his way in peace so that he may return to me. I am expecting him along with the brothers. 12

Now about our brother Apollos: I strongly urged him to go to you with the brothers. He was quite unwilling to go now, but he will go when he has the opportunity. 13

Be on your guard; stand firm in the faith; be courageous; be strong. 14 Do everything in love.

15

You know that the household of Stephanas were the first converts in Achaia, and they have devoted themselves to the service of the Lord's people. I urge you, brothers and sisters, 16 to submit to such people and to everyone who joins in the work and labors at it. 17 I was glad when Stephanas, Fortunatus and Achaicus arrived, because they have supplied what was lacking from you. 18 For they refreshed my spirit and yours also. Such men deserve recognition. How does Paul ask the Corinthians to treat Timothy?

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What commands do you see in verses 13 and 14?

Paul lists three men in verse 17. Why should the church give them special recognition?

What does it mean? Helping each other As he has just said, Paul will remain for a time in Ephesus because of the unusual opportunity there to spread the gospel. He had previously told the believers in Roman Corinth that he had dispatched Timothy to Corinth to teach and model Paul’s ways, just as those ways are taught in all the churches (1 Cor. 4:17). Next he calls on the Corinthians to pay close attention to how Timothy is treated “for he is carrying on the work of the Lord” (1 Cor. 16:10). It is not Timothy who should fear, but anyone who obstructs him should fear the Lord! Knowing that some in Corinth struggle with pride, Paul makes it clear that Timothy is not to be disrespected or undervalued. He must also be enabled to return to Paul with other brothers (1 Cor. 16:11). As the apostle of Jesus Christ, Paul speaks with authority and without apology. But Paul was not a king. Apollos made up his own mind to delay his departure for Corinth, perhaps because he saw the same opportunity that kept Paul in Ephesus. Since it is also possible that Paul was imitating Christ in self-sacrifice (1 Cor. 11:1) by sending his associates to Corinth, Apollos may have decided enough was enough. Paul needed his help. Many have observed how Paul generally follows the letter style of the early Imperial Roman period, and this becomes most apparent in his openings and closings. What made Paul’s letters more distinctive was (1) he spoke as Christ’s apostle, and (2) he inserted Christian content into the standard letter style. Ancient writers often included exhortations in closing a letter, and Paul puts five of them in verses 13–14. Considering the context, why do you think he gave the Corinthian church these five commands?

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It is notable that the four commands in verse 13 are all present tense in Greek, meaning here that the need to do these activities is ongoing. He caps all four with the global “Do everything in love” (1 Cor. 16:14). In verses 15–18, Paul recognizes the commitment of certain men and women (“household”) to serving the Lord’s people. Accordingly, Paul makes a personal request (verse 15b) based on his personal relationship to the believers in Roman Corinth: “submit to such people and to everyone who joins in the work and labors at it” (1 Cor. 16:16). Recognizing leaders who model love and service in the church is a critical task in churches today, but submitting ourselves to work under their leadership clashes directly with values we learn from an American culture of personal independence. We also need to expand our concept of family to include our Christian brothers and sisters. Though verse 17 may sound like a rebuke toward the Corinthians, Paul is actually saying that what is lacking is the presence of all the Corinthians so that he might enjoy them as well. In Stephanus, Fortunatus and Achaicus, Paul was experiencing a bit of Corinth and wanting more! Thiselton notes that improvement is needed in 1 Cor. 16:18b: “Fee rightly comments that NIV’s ‘such men deserve recognition’ captures the broad sense but fails to communicate Paul’s use of the imperative [command].”3 Thiselton applies this to the church today by saying: “It is a live issue in the church today to what extent, if at all, Christian congregations wish to ‘honor’ leaders in the Christian sphere. . . This may apply at any level of service to the church, where often loyal hard work is simply taken for granted rather than publicly and consciously recognized.”4 Food for thought! It is not too much to ask that a personal “Thank you!” be words that those who lovingly serve us — both staff and volunteers — hear regularly! How can you show appreciation to those who lead and serve in your church?

 “Do everything in love” is a four-word command with enormous implications. Whether we are dealing with family members at home, fellow Christians in a church setting or unbelievers on the street, being guided by love would transform our relationships. Pray that this command will stay with you as you interact with those around you. ĦĦ

Day 4: Strong words Paul is ready to sign off on this letter to his beloved church. He hopes to see them again face-toface, but for now, these words will have to communicate what he desires for them, and how he feels about them. It is not surprising that these verses contain some strong words.                                                                                                                         3 4

Thiselton, First Epistle to the Corinthians, 1342. Thiselton, First Epistle to the Corinthians, 1342.

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What does it say? Read 1 Corinthians 16:19–24 19

The churches in the province of Asia send you greetings. Aquila and Priscilla greet you warmly in the Lord, and so does the church that meets at their house. 20 All the brothers and sisters here send you greetings. Greet one another with a holy kiss. 21

I, Paul, write this greeting in my own hand.

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If anyone does not love the Lord, let that person be cursed! Come, Lord!

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The grace of the Lord Jesus be with you.

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My love to all of you in Christ Jesus. Amen.

Who is sending greetings to the Corinthian church? What does this tell you about the relationship between these churches?

Who penned this greeting?

What warning does Paul include? What sentiment does he express?

What does it mean? “My love to all of you in Christ Jesus” As we mentioned in yesterday’s lesson, Paul follows a familiar pattern as he closes this letter. However, several things make this letter distinctive among all of Paul’s letters. Nowhere else does Paul stress the importance of love so many times (verses 14, 22, 24). No other letter concludes with a potential curse (Greek anathema) against covenant breakers. The postscript expressing Paul’s love for the Corinthians is also unique (1 Cor. 16:24). Flip through 1 Corinthians. Where else have we seen an emphasis on love?

When Paul mentions “the churches in the province of Asia” (1 Cor. 16:19), he is again sending actual greeting but also making the Corinthians see that they are part of the larger body of Christ. Let them look above not only their factional divisions but also outward to see the bond of love between Christians everywhere. The Roman province of Asia was located in what is now western Turkey.

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The role of Aquila and Prisca (a shortened form of Pricilla) is notable. Acts 18:1–3 informs us that Aquila was a Jew who, along with his wife Pricilla, was expelled from Rome (probably as a Christian) in A.D. 49, when Emperor Claudius “closed down a Roman synagogue because of continuous disturbances centering on the figure of Christ.”5 They emigrated to Roman Corinth where they met Paul, another tentmaker, and both hosted him and worked with him in the trade. They also joined Paul in Ephesus, where a church met in their home. Thiselton approvingly describes the research of another scholar concerning Paul’s stay in Corinth: “Murphy-O’Connor convincingly paints a picture of Aquila and Prisca having their home in the loft of one of the shops around the market square (approximately 13 ft. x 13 ft. x 8 ft. without running water) ‘while Paul slept below amid the tool-strewn workbenches and the rolls of leather and canvas.’”6 Are you feeling the hardship? Though Paul dictated his letter to a professional scribe or secretary, he could not resist writing a greeting in his own hand (1 Cor. 16:21). This was all typical. One of Paul’s scribes actually identifies himself in Rom. 16:22. Look at verses 22–24. How do these verses form a sharply worded conclusion to this entire letter?

The purpose of such a rhetorical conclusion was to reinforce the argument of the letter with emotional force. Here the vocabulary emphasizes Jesus Christ, love, and either the grace or the judgment that all will receive when Christ returns. It seems most probable that in verse 22 the verb “love” refers to covenant loyalty. Covenant loyalty essentially amounts to obedience, just as Jesus emphasized with his disciples: “If you love me, keep my commands” (John 14:15). In the Old Testament, the result of maintaining covenant loyalty to God was blessing, while breaking the covenant resulted in curses. The curse is expressed by the famous Greek noun anathema. Why do you think Paul includes this “curse” at the end of the letter?

As Thiselton points out, in 1 Corinthians Paul has expounded on the message of the cross “and the content of the gospel through the array of pastoral, ethical and theological issues that bubble away at Corinth: Come on, he concludes; are you ‘in’ or are you ‘out’?”7 The return of Christ will resolve this question once and for all.

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Thiselton, First Epistle to the Corinthians, 1343. Thiselton, First Epistle to the Corinthians, 1343. 7 Thiselton, First Epistle to the Corinthians, 1351. 6

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“Come, Lord!” represents the Aramaic term “Maranatha.” Generations of Christians have echoed this appeal. Paul closes by mentioning the grace represented uniquely by Jesus and his own special love for all who are joined to Christ (verses 23–24). Amen!  Clearly Paul desires for this church to correct its course and repent of pride, prejudice, immorality and divisiveness. But it is only by the grace of God and the power of the Spirit that these corrections can be made. Those who are committed to Christ would be ready to change. Those who are not committed to Christ needed to be warned. That warning is as relevant today as it was then. ĦĦ

Day 5: Connect, reflect, respond God has given us an amazing gift in 1 Corinthians! If you’ve been along for any part of the journey, spend some time contemplating not just what you’ve learned this week, but ways God has spoken to you throughout this entire letter.

Reflect What instructions did Paul leave the Corinthians with at the end of this letter?

What has been your biggest takeaway from your study this week?

Challenge yourself: How would you describe the message of 1 Corinthians to a friend? What themes would you point out? How would you summarize Paul’s teaching?

Connect “Be on your guard. Stand firm in the faith. Be courageous. Be strong. Do everything in love” (1 Cor. 16:13-14) In a letter filled with rebukes, words of encouragement and instructions, these are among the last commands Paul gives. He knew that the Corinthian church had been influenced by their culture and was allowing the values and ideas of their world to dilute the pure gospel message Paul had shared. But to live contrary to the world requires vigilance, fortitude, courage and strength. It is not hard to make a comparison between the culture of ancient Corinth and the culture we live in today. From an emphasis on material wealth, to a strong conviction that wisdom is found

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outside the Word of God, to a belief that personal fulfillment should be everyone’s highest goal, we share much in common with our ancient brothers and sisters. For that reason, we need to hear the same exhortations that the Corinthians heard. It is not easy to stand firm, but the Word of God is our foundation, and his Spirit will keep our footing sure. Even in our guarded stance, our attitude must always be one of love. Love toward the lost, love toward each other, and most of all, love for our amazing savior. He allowed himself to be captured and persecuted so we could share in his resurrection and spend forever with him. He never waivered in his love for us, and we pray he will keep us faithful to him. It is his love that fills us and enables us to act in loving ways. As we move closer to Christ in our hearts, we will reflect his character in our lives. The most countercultural actions we can perform are ones of love. When we recognize the wisdom of God and use our gifts to serve others, we are truly acting as the body of Christ. When we follow the ways of Jesus and put others' needs before our own, we can bring hope to a dying world and glorify the one who gives us life. May God help us do everything in love.

Respond How are you growing? How can you grow in your love for God and others? How can you become more steadfast in your faith?

Who are you impacting? How can you show greater generosity toward other Christians? How can you show love to those outside the church?

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