Affirm

William H. Banegas February 7, 2016

Scripture Text: 1 Cor. 15:1-11

introduction

Though written over two millennia ago, the message of 1 Corinthians is as needed now more than ever. Having traveled to and evangelizing in Corinth on his second missionary journey (Acts 18; Powell 2011, 153), the apostle Paul started a church in this thriving city in AD 50 (Cross 2005, 420) and ministered for at least a year and a half (Lowery 1985, V2 506). Reinforcing this date is the arrival of proconsul Gallio, like a governor in the Roman system of government, arriving in Corinth in AD 51 (McNeely 1988, 514; Lowery 1985, V2 504). What’s really cool about this reference is it underscores the historicity of the events spoken of in the Bible. Gallio’s proconsulship is a well attested fact of history. And it was Gallio who dismissed charges brought against Paul for preaching the Gospel, which, “amounted to permission to preach in the province” (Cross 2005, 421). It’s amazing how God uses secular forces in paving the way for spreading His Gospel.

Though Corinth had existed long before Paul’s ministry there, it was a relatively new city by the time that Paul arrived. Having been destroyed in 146 B.C. for its opposition to Rome (McNeely 1988, 514), Julius Caesar rebuilt Corinth as a Roman colony in 44 B.C. repopulating this city with “free Italians and slaves” (Nelson’s 1998, 303-304). Corinth was, “a flourishing centre of trade, as well as of industry, particularly ceramics” (De Lacey 1996, 223). Corinth also boasted as being the site of the “biennial Isthmian games” (Miller 2011, 148). These games were much bigger than the Olympics even in ancient times. The competitions included such things as horseback racing, running and then under Roman influence, boxing. Winners were treated like heroes and even had tax benefits (McNeely 1988, 514)!

Along with Corinth’s prosperity came moral degradation. Corinth was renowned in both antiquity and as a Roman colony for its immorality (Cross 2005, 421; Glaze 2003, 343; Miller 2011, 149; McNeely 1988, 514). The Bible Knowledge Commentary relates the following proverb about Corinth, “‘Not for every man is the voyage to Corinth’” (Lowery 1985, V2 505), meaning that not everyone can stomach the gross immorality that happened in this ancient city. Furthermore, Corinth was known for the cult of Aphrodite and had a temple that was, “served by over 1,000 sacred prostitutes or slave-priestesses” (McNeely 1988, 514).

Paul’s letter to Corinth was written between A.D. 53-55 (De Lacey 1996, 228) and his authorship has never really been questioned (Nelson’s 1998, 300). Addressing both personal and church-wide problems (Glaze 2003, 343), the message of 1 Corinthians centers on the unity of the church (Davids 1988, 515), look with me quickly at 1 Corinthians 1:10, I believe that this is the theme verse of this book. Folks, what do you see Paul repeating over and over again? - the word ‘same’, speak the same thing, same mind or be agreed in what you affirm to be true and in the same judgment. If you want to summarize this, it’s found in the phrase ‘that there be no divisions among you’. To state this positively, be unified. Folks, we need this book, we need this message. We have a lot of disunity in the church and in our local churches. If we have confessed Christ as our Savior and are following His Word obediently, we’re all on the same side and should be striving for the same goal of spreading the Gospel and nurturing those believers in God’s Word.

Paul’s letter was occasioned by at least three sources of information: Chloe’s people (1 Corinthians 1:11; De Lacey 1996, 227); a delegation made up of Corinthian church members Stephanas, Fortunatus and Achaicus (1 Corinthians 16:17; Lowery 1985, V2 506) and a letter from the Corinthians themselves asking certain questions that Paul addresses beginning in 1 Corinthians 7 (Glaze 2003, 346).

This city was corrupt with immorality and had a church in its midst that was influenced by said immorality. Understanding this background and comparing it to our own society it underscores the relevancy of this book. Do we not live in a society that just feeds on any and all kinds of immorality? Think about what millions of Americans both here and around the world are going to be doing tonight - watching a sporting event, that in and of itself is not evil, but will be interspersed will all kings of advertising that is traditionally know for its racy content. I submit to you that 1 Corinthians is for the church, it is for us today, more broader than that the Bible is for us today and it speaks to us right where we are!

In 1 Corinthians 15, though not occasioned by a question from the Corinthians (Nicoll, 917; Lowery 1985, V2 542), Paul takes up the topic of the Resurrection, the belief that Christ was raised from the dead, never to die again (cf. Rom. 6:9) and those who possess genuine, saving faith in Him will also be raised from the dead to live forevermore with their beloved Savior, folks that’s our hope. Not some existence as an angel strumming a harp, but to be with Jesus forever in His most glorious presence, never to be parted from Him. On a practical note, the problems that Paul addresses in earlier chapters may be related to their misconception about the Resurrection (Davids 1988, 520; Lowery 1985, V2 541-542; Staton 1987, 257) further emphasized by Paul’s admonition in 15:34 to “Awake to righteousness, and sin not” (Fee 2014, 796). These problems included: immorality in the church, abuse of the Lord’s table, misuse of spiritual gifts, misunderstanding the Gospel, picking favorites with spiritual leaders whose goal is to preach the Gospel! You see, denial of the Resurrection introduces a whole host of problems that make us susceptible to sinful temptations like immorality. Some may argue that it doesn’t matter what I do with my body. Paul makes it clear that as a Christian your body belongs to Jesus (cf. 1 Cor. 6:20).

As highlighted by Knofel Staton, the topic of the Resurrection was, “the most serious doctrinal question plaguing the Corinthian church … [as] it threatens to cut away the essential foundation of Christianity” (Staton 1987, 245). Furthermore, nothing has impacted the world more than the Resurrection as emphasized by Staton’s review of the changes the resulted from the Resurrection to include: the change in our calendar from B.C. to A.D., change to worshipping on Sunday, the existence of the church, the celebration of the Lord’s Supper in Communion and the practice of Christian baptism (Staton 1987, 246). All of these things testify to the revolutionary impact of Jesus’ Resurrection. We are sitting here today because Jesus rose from the dead, this place would not exist without that fact!

While the Corinthians themselves likely did not deny Jesus’ Resurrection (Staton 1987, 246; Davids 1988, 520), denial of the Resurrection in general affects both His Resurrection and the very foundation of Christianity. Staton concludes that such denial is, “pure paganism at its lowest form” resulting in, “meaninglessness to living and hopelessness for the tomorrows” (Staton 1987, 247).

Now let’s go ahead and turn our attention to understanding the text of Scripture before us now. Let’s begin in v.1.

Introduction to the gospel

1 Corinthians 15:1-2 Moreover, brethren, I declare unto you the gospel which I preached unto you, which also ye have received, and wherein ye stand; By which also ye are saved, if ye keep in memory what I preached unto you, unless ye have believed in vain.

One cannot help but feel that Paul is starting afresh with his review of the Gospel, getting back to basic as it were (Lowery 1985, V2 542). In Paul’s tone, however, there is a hint of rebuke as he recounts the Gospel to the Corinthians (Vincent 1887, V3 273; Jamieson, Fausset and Brown 1997, V2 291; Nicoll, 918), underscoring that their present attitude towards the Resurrection is blameworthy and counter to the Gospel they received.

By starting off with identifying what Gospel is made up of that he preached to the Corinthians in a lengthy teaching about the Resurrection, Paul underscored that, “the resurrection was the focal point of early Christian preaching” (Staton 1987, 247; Lioy 2011, 96; Barrett 1968, 341). Additionally, the fact that the Corinthians initially received this Gospel message that Paul preached implies more than just hearing but actually making this message personal and accepting it into one’s life (Ellingworth and Hatton 1995, 330; Fee 2014, 800 n. 31). Furthermore, the reference to “wherein ye stand” highlights the response of the Corinthians to the Gospel message: “faith, repentance, and baptism” (Staton 1987, 248).

The tense of the verb “saved” in v. 2 puts the focus on both the present and future benefits of salvation (Ellingworth and Hatton 1995, 331). The Expositor’s Greek Testament highlights that “saved”, “affirms a present, continuous salvation … but ‘salvation,’ with Paul, always looks on to the future” (Nicoll, 918). This means that salvation both affects us right now and in the future and, I believe, underscores that it is something that cannot be taken away but is guaranteed by God forever. However, V. 2 ends with a word of caution, “unless ye have believed in vain.” Paul’s phrasing anticipates his later argument in which he hypothetically considers if the Resurrection were untrue (V. 12-19; Fee 2014, 801). The phrase “vain” references something that is “‘without cause’ or ‘without success’” (Lowery 1985, V2 542). For those Corinthians, and those people in our churches, who reject the Resurrection their faith would be meaningless, useless and empty (Staton 1987, 248; Fee 2014, 801). You see folks, we’re not talking about some kind of fairytale that we tell kids on Easter Sunday that sounds really nice. This is so much more and is foundational to our faith.

Paul will go on to cite the following testimonies to the reality of the Resurrection: Scriptural and human eyewitnesses (Mare 2004, 268). The former, mentioned first, emphasizes its prominence over the other (Jamieson, Fausset and Brown 1997, V2 296). This means that Paul puts more stock in what the Bible had to say in predicting the Resurrection than what people who actually saw Jesus alive after His death had to say. This does not make their testimony meaningless but bolsters that authority of God’s Word.

I want us to consider next that we must …

Affirm the Resurrection because of the early Testimony (v. 3-10)

Throughout this section and the next, Paul uses language that is not found elsewhere in his writings (Ellingworth and Hatton 1995, 330; MacGregor 2006, 226). Additionally, Paul’s use of the words “delivered” and “received” in V. 3 indicates that the words that follow come from a source outside of himself (MacGregor 2006, 226). These facts have caused many to speculate that the content of V. 3-7 comes form an early Christian creed (Ellingworth and Hatton 1995, 330; Vincent 1887, V3 273), that is this was a way of summarizing the core beliefs of Christianity.

Think about it this way: my dad told me one time about when he was a little boy how the Bolivian president visited the town he was living in at the time and how my dad not only met the president but went to a lunch where the president was being hosted. Nobody questioned anything and my dad got a free lunch! On a different note, when Carrie and I were dating in the fall of 2008 I rode my bike to meet her for dinner in the shopping center where Barnes and Noble is. I forgot the code to the lock on my bike and just hid it in some bushes. A few hours later I came back and my bike was gone. Carrie offered to take me home in her vehicle and along the way I say someone riding a bike that I knew was mine. I told Carrie to chase him down and as soon as we got close enough I shouted at the guy, “Dude, that’s my bike.” He immediately stopped, dropped the bike and walked home and I successfully got my bike back. So what’s the difference in these two stories: in one I saw the whole thing happen and I was an eyewitness, the other was a story that I ‘received’ from my dad, a story that he ‘delivered’ to me. In a similar way, Paul is essentially saying, “Look I got this from somewhere else,” emphasizing that this was what every Christian believed and preached.

Some have remarked that this verse contradicts Paul’s testimony in Galatians 1:12, wherein Paul identifies that he received his Gospel message in a revelation from Christ (cf. Gal. 1:12; Jamieson, Fausset and Brown 1997, V2 291). However, neither what Paul says here nor the Gospel he preached in Gal. 1:12 contradict each other (George 1994, V30 110), therefore Paul can talk about both the Gospel tradition he received from Christ by revelation and others. It is widely believed that this summary of belief dates back to as early as AD 30, the same year it is believed that Jesus died and rose again (MacGregor 2006, 227)!

Let’s consider next that we should …

Affirm the Resurrection because of The Scriptural Testimony

1 Corinthians 15:3-4 For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures:

When identifying that he delivered to the Corinthians ‘first of all’, which, “can mean ‘first in time’ or ‘first in importance’” is indicative of the emphasis that Paul placed on preaching the Gospel and his zeal to share the Gospel with the Corinthians (Ellingworth and Hatton 1995, 331; Barrett 1968, 337).

Interestingly, Paul uses a past tense to reference both Jesus’ death and burial, indicative that not only did the events take place in the past but that they are a historical reality (Nicoll, 919; Lowery 1985, V2 542; Staton 1987, 249). Moreover, Staton points out that, “No one in the first century denied the death of Jesus”(Staton 1987, 249). Jesus’ suffering and His crucifixion serve to underscore the fact that Jesus actually died (Staton 1987, 249). When recounting Jesus’ resurrection, however, Paul switches to a tense for ‘rose again’ that indicates that Jesus’ Resurrection is both ongoing and has lasting affects (Vincent 1887, V3 273). The phrase ‘rose again’ means, “‘to cause to stand up from a lying or reclining position with the implication of some degree of previous incapacity’” (MacGregor 2006, 230-231). MacGregor further comments that, “dead bodies were buried in a prone position, the verb must be referring to the raising of a formerly prone corpse to the standing posture of a live body” (MacGregor 2006, 231). Furthermore, Paul relating Jesus’ Resurrection in the passive indicates that he saw this as the activity of God (Ellingworth and Hatton 1995, 332), that this is totally a supernatural event not attributable to any human means like resuscitation or any other means of human medical intervention.

Likely Paul’s statement about the ‘scriptures’ references back to Psalm 16:10 and Isaiah 53:8-10 (Lowery 1985, V2 542; Ware 2004, 268), though Fee notes that it, “probably is not intended to point to a single passage or set of passages but to the larger reality of the OT, where ‘Scripture is seen as a whole’” (Fee 2014 quoting Conzelman, 804), in other words, the whole of the OT is a witness to the prediction of the Resurrection of Jesus from the dead. It’s all about Jesus, folks!

Let’s continue on by considering that we must …

Affirm the Resurrection because of the Eyewitness Testimony (v. 5-10)

The following verses underscore the historical reality of Jesus’ Resurrection through the eyewitness testimony available to the Corinthians in their day. 1 Corinthians 15:5-10 demonstrate, “Six successive appearances of” Christ (Nicoll, 918). Furthermore, it serves to emphasize that the church presented a unified testimony to Jesus’ Resurrection (Davids 1988, 520).

Paul begins by concluding that Jesus’ Resurrection is …

affirmed by apostolic testimony

1 Corinthians 15:5 And that he was seen of Cephas, then of the twelve:

The use of the phrase ‘was seen’ not only provides continuity between the witnesses but also was used, “when speaking of supernatural appearances” (Ellingworth and Hatton 1995, 333; Vincent 1887, V3 273). Paul’s reference to Cephas is actually another name for the Apostle Peter that Fee identifies as Paul’s preferred name for Peter (Fee 2014, 808). This reference to Peter likely indicates that Peter was, “the first male witness” (Lowery 1985, V2 542) as Christ had first appeared to women (Fee 2014, 808). So you see, folks, there’s no contradiction in Paul’s statement of Resurrection appearances. Peter was not only a well-known apostle but a dynamic leader in the church and, therefore, beginning this way in discussing Resurrection eyewitness testimonies gives authority to what Paul relates.

Additionally, the Twelve referenced here hearkens back to the original apostles, minus Judas (Barrett 1968, 342; Ware 2004, 268) because, by the time Jesus had risen from the dead, Judas had already committed suicide. The term functioned more as a title for the group (Fee 2014, 809; Jamieson, Fausset and Brown 1997, V2 292). While some might quickly jump on this as a contradiction for Jesus had successive appearances to the apostles when there weren’t together, i.e. “Doubting Thomas,” Fee quickly notes that it does not necessarily mean that all twelve were together at one appearing (Fee 2014, 809), but emphasizes that Jesus appeared to all of them.

Jesus’ Resurrection is also …

affirmed by abundant testimony

1 Corinthians 15:6 After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep.

Fee claims that the phrase ‘at once’ is, “an attempt to emphasize the reality and objectivity of this appearance” and anything else is speculative (Fee 2014, 810), meaning that he isn’t sure what post-Resurrection event this refers to. BKC, on the other hand, notes that it was when Jesus gave the Great Commission in Matthew 28 (Lowery 1985, V2 542). Still further to this, it may have been the account recorded in Acts 1, just before Jesus’ ascension, which may have coincided with the Matthew 28 account of Jesus giving the Great Commission. Personally, I am inclined to believe that this event references Jesus’ giving of the Great Commission just before His ascension into Heaven, though I can be hardly dogmatic about this. However, Paul clearly identifies that most of these five hundred witnesses were still alive and available for consultation by any who wanted to seek it (Lower 1985, V2 542; Staton 1987, 250; Jamieson, Fausset and Brown 1997, V2 292; Fee 2014, 810). While we cannot tell others to go and consult those original witnesses in person, accepting their recorded testimony by faith is not more different than accepting the verifiable work of a historian writing a history book (Staton 1987, 250), except the historian’s testimony is subject to change whereas the testimony of these eyewitnesses is subordinate to Scripture.

Furthermore, Jesus’ Resurrection is …

affirmed by a brother’s and the wider apostolic testimony

1 Corinthians 15:7 After that, he was seen of James; then of all the apostles.

The reference to James is the half brother of Jesus who initially rejected faith in Jesus (cf. John 7) and eventually became a leader in the church (Fee 2014, 811; Barrett 1968, 343; Lowery 1985, V2 542; Jamieson, Fausset and Brown 1997, V2 292; Nicoll, 920). While the NT does not record, outside of 1 Corinthians 15:7, an independent appearance to James (Fee 2014, 811; Barrett 1968, 343; Mare 2004, 269), what one can be sure of though is the testimony of both James’ faith transformation and, recorded in 1 Corinthians 15:7, James saw his half brother raised to life again and became a follower of Jesus Christ, his Lord.

It is clear from Paul’s reference to ‘all the apostles’ that it is a larger reference than to just the twelve (Fee 2014, 812). JFB suggests that it may refer back to Luke 10:1 and the seventy disciples (Jamieson, Fausset and Brown 1997, V2 292), which I’m inclined to agree with. Fee underscores that this group also, “had authority in the churches” but more in a ministerial capacity (Fee 2014, 812) so they were differentiated from Peter and the Twelve by the authority that Peter and the Twelve had.

Jesus’ Resurrection is also …

Affirmed by the apostle paul’s testimony

1 Corinthians 15:8-10 And last of all he was seen of me also, as of one born out of due time. For I am the least of the apostles, that am not meet to be called an apostle, because I persecuted the church of God. But by the grace of God I am what I am: and his grace which was bestowed upon me was not in vain; but I laboured more abundantly than they all: yet not I, but the grace of God which was with me.

Breaking now with the tradition he received and recounted in V. 3-7, Paul reminds the Corinthian readers of his own Resurrection encounter with Jesus. Paul uses some terminology in this section that humbly minimizes his esteem and magnifies God’s grace. Staton summarizes well this section, “the resurrection of Jesus affected three areas—his life, his lowliness, and his labor” (Staton 1987, 250). Using a harsh term meaning, “something horrible or freakish” (Fee 2014, 813; Lioy 2011, 98) Paul emphasizes that in comparison with the other eyewitnesses, his entrance into the faith was abnormal (Fee 2014, 813). Paul sees himself as, “an ecclesiastical ‘dwarf’” using his own name as a pun in V. 9 where he references that he is ‘the least of the apostles’ (Lioy 2011, 98; Fee 2014, 813; Jamieson, Fausset and Brown 1997, V2 292). Paul is saying, “Look guys, I’m not worthy.” Paul then notes why he views himself this way: he formerly persecuted God’s church. The term for ‘persecute’ comes from a Greek word meaning to, “‘run after,’ implying ‘in order to harm someone’” (Ellingworth and Hatton 1995, 335), hence denoting zeal. As JFB notes, “Paul can hardly forgive himself at the remembrance of his past sin” (Jamieson, Fausset and Brown 1997, V2 292; Nicoll, 921).

While Paul, “started more churches, wrote more New Testament books, was persecuted more, and traveled more” (Staton 1987, 251), Paul identifies that it was all the result of God’s marvelous grace working in his life (Jamieson, Fausset and Brown 1997, V2 292). Paul’s testimony of the magnificence of God’s grace emphasizes that not only is such grace at work in Paul but in all who have received Jesus as Savior! You see, this is the same grace at work in all of us who know Jesus as Savior and if it produce not only salvation in Paul but an earnest zeal to do God’s Word than it can produce the same results in us. The Bible Knowledge Commentary notes this beautifully by highlighting that Paul’s, “past was simply a backdrop on which to display the grace of God (cf. 1:3)” (Lowery 1985, 542). Paul, relishing in God’s grace, was also motivated by God’s grace to excel far beyond the efforts of the other Apostles. What about us? Do we also seek to outwork others for the Grace of God that brought about in us a right relationship with Him through Jesus?

Let’s conclude this morning by considering that Jesus’s Resurrection was …

Affirmed by the church’s preaching

1 Corinthians 15:11 Therefore whether it were I or they, so we preach, and so ye believed.

Closing out this section, Paul affirms the consistency of Gospel preaching. Staton summarizes this as, “Every apostle preached the same message” (Staton 1987, 251). Nicoll concludes this section by noting that, “there is not the least variation in the authoritative testimony; Peter, James, Paul—Jerusalem, Antioch, Corinth—are in perfect accord, preaching, believing, with one mind and one mouth, that the crucified Jesus rose from the dead” (Nicoll, 922).

Conclusion

Folks, I hope that this morning you are excited about the reality of Jesus’ Resurrection. But we must ask, where do we go from here? There are three applications that I want to close with. 1) Affirm belief in Jesus’ Resurrection by accepting Him as your Lord and Savior (Roman 10:9), there are likely some here who have note become a Christian by receiving Jesus as you Savior, accept Him by faith today to be united with Him in a right relationship and have the penalty of your sins forgiven. 2) If you have Affirmed belief in the Resurrection, put off sin in your life (cf. 1 Cor. 15:34), Jesus’ Resurrection motivates us to live by a higher standard and put off sin! 3) If you have Affirmed belief in the Resurrection, always serve the Lord (1 Corinthians 15:58). While the Resurrection is historically verifiable through the abundant witness, one must never forget the importance of the Scriptural witness as evidenced by Paul’s quoting it first. Furthermore, each of the witnesses is a testimony to God’s grace, transforming them into what He wills, ultimately destined for Resurrection life with Jesus forever. The Resurrection affects all who believe past, present and future. The Resurrection of Jesus affects us in the past in that Jesus sacrificed Himself for our sins and His new life guarantees God’s forgiveness of our sins (Staton 1987, 250). Jesus’ Resurrection affects us in the present as, “He changes us and gives us His Spirit to live out the present life” (Staton 1987, 250). Furthermore, Jesus’ Resurrection affects our future as it guarantees that as Jesus lives never to die again (Romans 6:9) so also will those who have trusted Jesus live with Him in an entirely new existence forever (Staton 1987, 250).