1 Corinthians 15:1-58

(f) The Fact and the Doctrine of the Resurrection of the Dead

Some Corinthians disbelieved in the resurrection of the dead—not, apparently, in Christ's Resurrection, though St. Paul felt this would soon follow, but in their own future resurrection. This occasioned him to write this grand chapter, which has cheered the hearts of so many mourners, read, as the greater part of it is, at the burial of the dead. He first (1 Corinthians 15:1) repeats the historical evidence for Christ's Resurrection, a truth taught by all Christian teachers to all their converts; then shows (1 Corinthians 15:12) that the denial of the resurrection of the dead leads logically to the denial of Christ's Resurrection, thus overthrowing the whole Christian faith. He next (1 Corinthians 15:20) speaks of the consequences of Christ's Resurrection; and (1 Corinthians 15:29) the influence of the hope of resurrection upon Christian life and practice.

He then throws light on the nature of the resurrection-body (1 Corinthians 15:35), by using the analogy of seed and plant, and reminding his readers of the differences now existing between various bodies. So the resurrection-body will spring from the earthly one, but be far more glorious, a spiritual body, not like Adam's earthly body, but like Christ's glorified one (1 Corinthians 15:45). The bodies of the living (1 Corinthians 15:50) will experience a similar change. This resurrection change is the final victory over sin and death (1 Corinthians 15:53). The Apostle's teaching is to be distinguished from the doctrine of the immortality of the soul taught by the great heathen thinkers like Socrates and Plato. It includes that doctrine, but adds to it the doctrine of the redemption of the body (Romans 8:23); and bases the whole doctrine of the resurrection-life upon the fact that Christ is risen from the dead.

The doctrine of resurrection and future life was not clearly revealed in OT. times. Death was commonly regarded not as the end of all things, but as followed by a shadowy existence, not worth calling a life, cut off from all its joys and even from God Himself (Psalms 6:5; Psalms 88:5; Psalms 88:12; Isaiah 38:18). So the rewards and punishments set before Israel in the Law were temporal ones (Deuteronomy 28). But God gradually led His people on to clearer light. (1) Their consciousness of communion with God was so strong that they felt death could not end it (Psalms 73:24). (2) They felt a future life was required to vindicate God's justice. Isaiah (Isaiah 26:19) speaks of a national resurrection (cp. Ezekiel 37); Daniel (Daniel 12:2) of an individual one. The hope gradually grew stronger; in our Lord's day the Pharisees held to it firmly, though the Sadducees denied it (2 Maccabees and the Psalms of Solomon, probably written by Pharisees about 45 b.c., show the prevalence of this hope). But our Lord's Resurrection changed what was previously only partially revealed into a 'sure and certain hope': cp. 2 Timothy 1:10. Not only did it (1) prove the truth of His claim to be the Son of God (Romans 1:4), and (2) assure men that His sacrifice had been accepted (Romans 4:25); it is (3) appealed to by St. Paul as a call to Christians, in virtue of their mystical union with Christ, to live no longer to sin, but to God (Romans 6:4, etc.); and (4) it is the pledge that we too shall rise again (here, and 2 Corinthians 4:14; Romans 8:11, etc.). And what we gather as to the nature of Christ's resurrection-body (Luke 24; John 20) throws light upon the change in ours, which will be conformed to the body of His glory (Philippians 3:21 RV). It was a real body, bearing the marks of His former 'natural' body (John 20:27); capable of receiving food (Luke 24:43), and of being recognised by those who had formerly known Him, though apparently only when He willed to be recognised: cp. Luke 24:15; Luke 24:31. Yet it could be transported mysteriously from place to place, passing even through the closed doors. St. Paul uses the analogy of plant and seed to explain the relation of the resurrection-body to the present one. We may infer that the glorified body will have some relation to the natural body, thus preserving personal identity; but will not be composed of the identical material particles of the body laid to rest; it will be free from its limitations and imperfections, a fit abode for the perfected spirit.

i-ii. The historical evidence for Christ's Resurrection. St. Paul reminds his converts of his original teaching at Corinth—how the Resurrection was one of the essentials of his gospel message. As at Athens (Acts 17:18) he preached 'Jesus and the Resurrection,' and their position as Christians rests upon their adherence to this truth. His great message to them was Christ's atoning death, His burial, and His return from the grave. He mentions five separate appearances of Christ after His Resurrection, and finally mentions the Lord's appearance to himself. He reminds them that, although unworthy to be called an Apostle on account of His former persecution of the Church, God's grace has made him a true Apostle. And he concludes by pointing out that in the matter of proclaiming the Resurrection of Christ he and the other Apostles are at one.