Christ is Risen, He is risen indeed 1 Cor 16 Nasb, The Indepth Series

1 Corinthians 15

           

New American Standard Bible (NASB)

The Fact of Christ’s Resurrection

15 Now I make known to you, brethren, the gospel which I preached to you, which also you received, in which also you stand, ² by which also you are saved, if you hold fast the word which I preached to you, unless you believed in vain.

³ For I delivered to you as of first importance what I also received, that Christ died for our sins according to the Scriptures, ⁴ and that He was buried, and that He was raised on the third day according to the Scriptures, ⁵ and that He appeared to Cephas, then to the twelve. ⁶ After that He appeared to more than five hundred brethren at one time, most of whom remain until now, but some have fallen asleep; ⁷ then He appeared to James, then to all the apostles;⁸ and last of all, as to one untimely born, He appeared to me also. ⁹ For I am the least of the apostles, and not fit 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 toward me did not prove vain; but I laboured even more than all of them, yet not I, but the grace of God with me.¹¹ Whether then it was I or they, so we preach and so you believed.

¹² Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? ¹³ But if there is no resurrection of the dead, not even Christ has been raised; ¹⁴ and if Christ has not been raised, then our preaching is vain, your faith also is vain. ¹⁵ Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. ¹⁶ For if the dead are not raised, not even Christ has been raised; ¹⁷ and if Christ has not been raised, your faith is worthless; you are still in your sins. ¹⁸ Then those also who have fallen asleep in Christ have perished.¹⁹ If we have hoped in Christ in this life only, we are of all men most to be pitied.

The Order of Resurrection

²⁰ But now Christ has been raised from the dead, the first fruits of those who are asleep. ²¹ For since by a man came death, by a man also came the resurrection of the dead. ²² For as in Adam all die, so also in Christ all will be made alive. ²³ But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, ²⁴ then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. ²⁵ For He must reign until He has put all His enemies under His feet. ²⁶ The last enemy that will be abolished is death. ²⁷ For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. ²⁸ When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.

²⁹ Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them? ³⁰ Why are we also in danger every hour? ³¹ I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. ³² If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die. ³³ Do not be deceived: “Bad company corrupts good morals.” ³⁴ Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.

³⁵ But someone will say, “How are the dead raised? And with what kind of body do they come?” ³⁶ You fool! That which you sow does not come to life unless it dies; ³⁷ and that which you sow, you do not sow the body which is to be, but a bare grain, perhaps of wheat or of something else. ³⁸ But God gives it a body just as He wished, and to each of the seeds a body of its own. ³⁹ All flesh is not the same flesh, but there is one flesh of men, and another flesh of beasts, and another flesh of birds, and another of fish. ⁴⁰ There are also heavenly bodies and earthly bodies, but the glory of the heavenly is one, and the glory of the earthly is another. ⁴¹ There is one glory of the sun, and another glory of the moon, and another glory of the stars; for star differs from star in glory.

⁴² So also is the resurrection of the dead. It is sown a perishable body, it is raised an imperishable body; ⁴³ it is sown in dishonour, 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 also it is written, “The first man, Adam ,became a living soul.” The last Adam became a life-giving spirit. ⁴⁶ However, the spiritual is not first, but the natural; then the spiritual. ⁴⁷ The first man is from the earth, earthy; the second man is from heaven. ⁴⁸ As is the earthy, so also are those who are earthy; and as is the heavenly, so also are those who are heavenly. ⁴⁹ Just as we have borne the image of the earthy, we will also bear the image of the heavenly.

The Mystery of Resurrection

⁵⁰ Now I say this, brethren, that flesh and blood cannot inherit the kingdom of God; nor does the perishable inherit the imperishable. ⁵¹ Behold, I tell you a mystery; we will not all sleep, but we will all be changed, ⁵² in a moment, in the twinkling of an eye, at the last trumpet; for the trumpet will sound, and the dead will be raised imperishable, and we will be changed. ⁵³ For this perishable must put on the imperishable, and this mortal must put on immortality. ⁵⁴ But when this perishable will have put on the imperishable, and this mortal will have put on immortality, then will come about the saying that is written, “Death is swallowed up in victory. ⁵⁵ O death, where is your victory? O death, where is your sting?” ⁵⁶ The sting of death is sin, and the power of sin is the law; ⁵⁷ but thanks be to God, who gives us the victory through our Lord Jesus Christ.

⁵⁸ Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your toil is not in vain in the Lord.

Matthew Henry's Commentary

Verses 12-19

Having confirmed the truth of our Saviour’s resurrection, the apostle goes on to refute those among the Corinthians who said there would be none: If Christ be preached that he rose from the dead, how say some among you that there is no resurrection of the dead? 1 Cor. 15:12. It seems from this passage, and the course of the argument, there were some among the Corinthians who thought the resurrection an impossibility. This was a common sentiment among the heathens. But against this the apostle produces an incontestable fact, namely, the resurrection of Christ; and he goes on to argue against them from the absurdities that must follow from their principle. As,

I. If there be (can be) no resurrection of the dead, then Christ has not risen (1 Cor. 15:13); and again, “If the dead rise not, cannot be raised or recovered to life, then is Christ not raised, 1 Cor. 15:16. And yet it was foretold in ancient prophecies that he should rise; and it has been proved by multitudes of eye-witnesses that he had risen. And will you say, will any among you dare to say, that is not, cannot be, which God long ago said should be, and which is now undoubted matter of fact?”

II. It would follow hereupon that the preaching and faith of the gospel would be vain: If Christ be not risen, then is our preaching vain, and your faith vain, 1 Cor. 15:14. This supposition admitted, would destroy the principal evidence of Christianity; and so, 1. Make preaching vain. “We apostles should be found false witnesses of God; we pretend to be God’s witnesses for truth, and to work miracles by his power in confirmation of it, and are all the while deceivers, liars for God, if in his name, and by power received from him, we go forth, and publish and assert a thing false in fact, and impossible to be true. And does not this make us the vainest men in the world, and our office and ministry the vainest and most useless thing in the world? What end could we propose to ourselves in undertaking this hard and hazardous service, if we knew our religion stood on no better foundation, nay, if we were not well assured of the contrary? What should we preach for? Would not our labour be wholly in vain? We can have no very favourable expectations in this life; and we could have none beyond it. If Christ be not raised, the gospel is a jest; it is chaff and emptiness.” 2. This supposition would make the faith of Christians vain, as well as the labours of ministers: If Christ be not raised, your faith is vain; you are yet in your sins (1 Cor. 15:17), yet under the guilt and condemnation of sin, because it is through his death and sacrifice for sin alone that forgiveness is to be had. We have redemption through his blood, the forgiveness of sins, Eph. 1:7. No remission of sins is to be had but through the shedding of his blood. And had his blood been shed, and his life taken away, without ever being restored, what evidence could we have had that through him we should have justification and eternal life? Had he remained under the power of death, how could he have delivered us from its power? And how vain a thing is faith in him, upon this supposition! He must rise for our justification who was delivered for our sins, or in vain we look for any such benefit by him. There had been no justification nor salvation if Christ had not risen. And must not faith in Christ be vain, and of no signification, if he be still among the dead?

III. Another absurdity following from this supposition is that those who have fallen asleep in Christ have perished. if there be no resurrection, they cannot rise, and therefore are lost, even those who have died in the Christian faith, and for it. It is plain from this that those among the Corinthians who denied the resurrection meant thereby a state of future retribution, and not merely the revival of the flesh; they took death to be the destruction and extinction of the man, and not merely of the bodily life; for otherwise the apostle could not infer the utter loss of those who slept in Jesus, from the supposition that they would never rise more or that they had no hopes in Christ after life; for they might have hope of happiness for their minds if these survived their bodies, and this would prevent the limiting of their hopes in Christ to this life only. “Upon supposition there is no resurrection in your sense, no after-state and life, then dead Christians are quite lost. How vain a thing were our faith and religion upon this supposition!” And this,

IV. Would infer that Christ’s ministers and servants were of all men most miserable, as having hope in him in this life only (1 Cor. 15:19), which is another absurdity that would follow from asserting no resurrection. Their condition who hope in Christ would be worse than that of other men. Who hope in Christ. Note, All who believe in Christ have hope in him; all who believe in him as a Redeemer hope for redemption and salvation by him; but if there be no resurrection, or state of future recompense (which was intended by those who denied the resurrection at Corinth), their hope in him must be limited to this life: and, if all their hopes in Christ lie within the compass of this life, they are in a much worse condition than the rest of mankind, especially at that time, and under those circumstances, in which the apostles wrote; for then they had no countenance nor protection from the rulers of the world, but were hated and persecuted by all men. Preachers and private Christians therefore had a hard lot if in this life only they had hope in Christ. Better be anything than a Christian upon these terms; for in this world they are hated, and hunted, and abused, stripped of all worldly comforts and exposed to all manner of sufferings: they fare much harder than other men in this life, and yet have no further nor better hopes. And is it not absurd for one who believes in Christ to admit a principle that involves so absurd an inference? Can that man have faith in Christ who can believe concerning him that he will leave his faithful servants, whether ministers or others, in a worse state than his enemies? Note, It were a gross absurdity in a Christian to admit the supposition of no resurrection or future state. It would leave no hope beyond this world, and would frequently make his condition the worst in the world. Indeed, the Christian is by his religion crucified to this world, and taught to live upon the hope of another. Carnal pleasures are insipid to him in a great degree; and spiritual and heavenly pleasures are those which he affects and pants after. How sad is his case indeed, if he must be dead to worldly pleasures and yet never hope for any better!

The Bible Panorama

1 Corinthians 15

V 1–2: BEWARE A belief ‘in vain’ comes from mere mental assent. Real faith causes adherence to God’s word and this demonstrates salvation.

V 3–4: BIBLICAL The death of Christ on the cross and His resurrection are foretold in the Scriptures. Paul insists on the priority of preaching the cross and the resurrection. There is no gospel without that twin emphasis.

 V 5–10: BASIS Christian confidence in the resurrection of Christ is based on ample, reliable, first-hand, corroborated evidence from credible witnesses of good character. Paul himself became such a witness, fulfilling one of the main qualifications to be an apostle. Although an apostle, he sees his own insignificance and sinfulness, but rejoices in God’s grace working in him and through him.

V 11: BELIEF The Corinthians came to trust in God through the preaching of Christ crucified and risen again. V 12–19: BARREN Christianity would be barren, dishonest, empty and fruitless if Christ had remained dead.

 V 20–28: BATTLE Through the victory of His death and resurrection, Christ will ultimately triumph over all enemies, including death itself. Christians who have died physically will live eternally through their risen Lord. He has won the battle for them!

V 29–32: BOASTING Paul boasts of what the risen Jesus has done for him and for others. The resurrection has led to the conversion and baptism of sinners, who were drawn to faith in Christ through observing the way that real Christians died. Boldness in martyrdom and Paul’s changed lifestyle also result from the knowledge of the risen Christ.

V 33–34: BADNESS Bad habits can be caught from association with evil companions. Those following the risen Christ will show their salvation by seeking righteousness, rather than settling for sin.

V 35–57: BODY After the sowing in death of the physical body, a completely new resurrection body will result that will clothe every saved soul, and be the ultimate possession of every convert to Christ. That resurrection body will be different, permanent, glorious, powerful and spiritual. It will reflect Christ’s likeness. It will be given to each believer in an instant at Christ’s second coming. Victory over death and the grave is for those who know Christ.

 V 58: BRETHREN In view of this awaited and wonderful future through Christ’s resurrection, Paul’s urges his ‘beloved brethren’ to stand firm and to keep labouring abundantly for the Lord. A good understanding of our salvation encourages us to work for it in others.

Dictionary of Bible Themes

6712 propitiation

The satisfaction of the righteous demands of God in relation to human sin and its punishment through the sacrificial death of Jesus Christ upon the cross, by which the penalty of sin is cancelled and the anger of God averted. [The NIV is distinctive at this point, in that it generally translates this term by “atonement” and related words.].

The need for propitiation: God’s anger against sin

Ps 7:11; Ro 2:5 See also Ex 32:11-14; Nu 32:8-15; Dt 6:14-15; 2Ki 23:26; Ps 78:38; Isa 30:27-31; Da 9:16-19; Hos 11:8-9; Mt 25:41-46; Jn 3:36; Ro 1:18; Eph 5:6

The provision of propitiation: Jesus Christ the atoning sacrifice

The promise in the OT Isa 53:5-6 See also Isa 53:10-12

The fulfilment in the NT Ro 3:21-26 See also Ro 5:9-10; Col 1:21-22; Heb 2:17; Heb 9:11-14; 1Jn 2:2

The motivation for propitiation: God’s love

1Jn 4:10 See also Ps 85:2-3; Ps 103:8-12; Mic 7:18-19; Ro 5:6-8; 2Co 5:19

What is propitiation?" from Got questions

Answer: The word propitiation carries the basic idea of appeasement, or satisfaction, specifically towards God. Propitiation is a two-part act that involves appeasing the wrath of an offended person and being reconciled to him.

The necessity of appeasing God is something many religions have in common. In ancient pagan religions, as well as in many religions today, the idea is taught that man appeases God by offering various gifts or sacrifices. However, the Bible teaches that God Himself has provided the only means through which His wrath can be appeased and sinful man can be reconciled to Him. In the New Testament, the act of propitiation always refers to the work of God and not the sacrifices or gifts offered by man. The reason for this is that man is totally incapable of satisfying God’s justice except by spending eternity in hell. There is no service, sacrifice or gift that man can offer that will appease the holy wrath of God or satisfy His perfect justice. The only satisfaction, or propitiation, that could be acceptable to God and that could reconcile man to Him, had to be made by God. For this reason God the Son, Jesus Christ, came into the world in human flesh to be the perfect sacrifice for sin and make atonement or “propitiation for the sins of the people” (Hebrews 2:17).

The word propitiation is used in several key verses to explain what Jesus accomplished through His death on the cross. For example, in Romans 3:24-25 we see that believers in Christ have been “justified freely by His grace through the redemption that is in Christ Jesus, whom God set forth as a propitiation by His blood, through faith, to demonstrate His righteousness, because in His forbearance God had passed over the sins that were previously committed." These verses are a key point in Paul’s argument in the Book of Romans and are really at the heart of the Gospel message.

In the first three chapters of Romans, Paul has made the argument that everybody, both Jew and Gentile alike, is under the condemnation of God and deserving of His wrath (Romans 1:18). Everyone has sinned and fallen short of the glory of God (Romans 3:23). All of us deserve His wrath and punishment. God in His infinite grace and mercy has provided a way that His wrath can be appeased and we can be reconciled to Him. That way is through the sacrificial death of His Son, Jesus Christ, as the atonement or payment for sins. It is through faith in Jesus Christ as God’s perfect sacrifice, foretold in the Old Testament and fulfilled in the New Testament, that we can be reconciled to God. It is only because of Christ’s perfect life, His death on the cross, and His resurrection on the third day that a lost sinner deserving of hell can be reconciled to a Holy God. The wonderful truth of the Gospel message is that Christians are saved from God’s wrath and reconciled to God not because “we loved God, but that He loved us and sent His Son to be the propitiation for our sins” (1 John 4:10).

Jesus said, "I am the way, the truth, and the life. No one comes to the Father except through Me” (John 14:6). The only way for God’s wrath against sinful man to be appeased and for us to be reconciled to God is through Jesus Christ. There is no other way. This truth is also communicated in 1 John 2:2; “And He Himself is the propitiation for our sins, and not for ours only but also for the whole world.” An important part of Christ’s saving work includes deliverance from God’s wrath that the unbelieving sinner is under, because Jesus’ atonement on the cross is the only thing that can turn away God’s divine wrath. Those that reject Christ as their Savior and refuse to believe in Him have no hope of salvation. They can only look forward to facing the wrath of God that they have stored up for the coming day of judgment (Romans 2:5). There is no other propitiation or sacrifice that can be made for their sins.

Encyclopaedia of The Bible

ATONEMENT (כָּפַר֒, H4105, cover; ἱλάσκομαι, G2661; καταλλάσσω, G2904, reconcile). Etymologically the word atonement signifies a harmonious relationship or that which brings about such a relationship, i.e., a reconciliation. It is principally used of the reconciliation between God and man effected by the work of Christ. The necessity for such reconciliation is the breach in the primal relationship between the Creator and the creature occasioned by man’s sinful rebellion.

3. The doctrine of the Atonement.

a. Its reason. In this all too brief survey of the Biblical materials, we shall venture to outline a doctrine of the Atonement, touching upon the questions commonly discussed by the theologians. The first point to be made is that the Atonement originated with God; it was He who provided it. However one may trace the development of blood sacrifice among the Hebrews, there can be no doubt that in both the priestly and prophetic writings of the OT it is God who appointed the various rites, giving to Moses and those who followed him instructions concerning the manner in which they were to be rendered and the benefits which they secured to the worshiper. So it is in the NT. The atonement for sin provided by the death of Christ had its source in God. It is He who “was in Christ reconciling the world to himself” (2 Cor 5:19). The ultimate reason for this initiative is not to be found in any necessity laid upon Him, but in His free and sovereign love. 

“For God so loved the world that he gave his only Son, that whoever believes in him should not perish but have eternal life” (John 3:16). This is the ultimate of revelation; i.e., the Atonement finds its ultimate explanation in an unfathomable urge in God toward His sinful and alienated creatures. He has been pleased, for reasons known only to Himself, to set His love upon those who are unworthy. The Lord has loved men with an everlasting love (Jer 31:3), and in due time commended that love to them in that while they were yet sinners Christ died for them (Rom 5:8). This, then, is the final reason for the Atonement. When Scripture says that God is love (1 John 4:7, 8), it teaches that love is no incidental aspect of God’s being, something which He may choose to be or not to be at His pleasure. Rather, it is the essence of His being. Though people can discover no reason in themselves, no value or worth which would evoke that love, yet He loves them because He is God who is love. The Lord says that He set His love upon His people, not because they were greater in number than any other—for they were the fewest—but because He loved them (Deut 7:6-8). That is, He loved them because He loved them; the reason for His love is hidden in Himself whose name is, “I am who I am” (Exod 3:14).

The principal word which the NT uses for the divine love is agape.

Significantly, eros, the virile word for love in Gr. philosophy, does not occur. The most plausible explanation is that erotic love, whether it describes the relation of the sexes or, as in Plato, the aspiration of the soul for the ideas, is the love of the worthy, a love based on value. By contrast, God’s covenant love for His people (agape), which moved Him to provide an atonement for sin, is a love for the unworthy. Even when His people, like an unfaithful wife, went whoring after other gods, the Lord loved them still (Hos 11:8, 9). “In this is love,” wrote John, “not that we loved God but that he loved us and sent his Son to be the expiation for our sins” (1 John 4:10). This “love divine, all loves excelling” cannot be frustrated at last; it is a love, says Paul, from which nothing can separate us (Rom 8:38, 39). The reason for this is that this love is not dependent upon anything in man; it is a love which is sovereign and free.

Soteriology - The Doctrine of Salvation from Bible.org

The Meaning and Scope of Salvation

Even a casual look at the world quickly reveals man’s condition in sin and the awful plight in which this fallen condition has left him. Furthermore, it is a condition against which mankind is completely helpless when left to his own human resources. In spite of all man’s expectations of a new society in which he is able to bring about peace and prosperity, the world remains shattered and torn by the ravages of sin locally, nationally, and internationally. The Bible speaks, however, of God’s gracious plan to provide a solution to man’s problem. We call it salvation or soteriology. Ryrie writes:

Soteriology, the doctrine of salvation, must be the grandest theme in the Scriptures. It embraces all of time as well as eternity past and future. It relates in one way or another to all of mankind, without exception. It even has ramifications in the sphere of the angels. It is the theme of both the Old and New Testaments. It is personal, national, and cosmic. And it centres on the greatest Person, our Lord Jesus Christ.1

According to the broadest meaning as used in Scripture, the term salvation encompasses the total work of God by which He seeks to rescue man from the ruin, doom, and power of sin and bestows upon him the wealth of His grace encompassing eternal life, provision for abundant life now, and eternal glory (Eph. 1:3-8; 2:4-10; 1 Pet. 1:3-5; John 3:16, 36; 10:10).

The word “salvation” is the translation of the Greek word soteria which is derived from the word soter meaning “Saviour.” The word “salvation” communicates the thought of deliverance, safety, preservation, soundness, restoration, and healing. In theology, however, its major use is to denote a work of God on behalf of men, and as such it is a major doctrine of the Bible which includes redemption, reconciliation, propitiation, conviction, repentance, faith, regeneration, forgiveness, justification, sanctification, preservation, and glorification. 

On the one hand, salvation is described as the work of God rescuing man from his lost estate. On the other hand salvation describes the estate of a man who has been saved and who is vitally renewed and made a partaker of the inheritance of the saints.

Be Blessed Today

Yours by His Grace,  for the sake of His Kingdom and His Church

Blair Humphreys

Southport,  Merseyside, England