Exegesis of 1 Corinthians 15:12-28

What is the importance of the resurrection of the dead? How is Jesus Christ Lord of both the living and the dead through His resurrection? The Apostle Paul answers these questions in 1 Corinthians 15:12-28 and shows how those who trust in Christ can be confident and have hope in their bodily resurrection from the dead. Before the exegetical analysis of this passage, let us consider the isagogical and contextual background of 1 Corinthians, that we may better understand the authorial intent and the circumstances that warranted the writing of this letter.
Background

The letter self attests (1:1) and it is universally accepted that the author of 1 Corinthians is the apostle Paul. The origin of the letter seems to have been during Paul’s stay at Ephesus during his third missionary journey.[1] The letter is dated between 53 and 56 C.E.[2] From what is known from Acts and internal evidence, the letter can more precisely be dated to A.D. 55/56. The letter can be further pinpointed to the spring because in 1 Corinthians 16:8 Paul insinuates that it is a relatively short time until Pentecost, which occurs in the late spring, after which he plans to leave Ephesus. It is clearly before winter since Paul made clear his intent to spend the winter with the Corinthians before continuing on his journey.[3]

The recipient of 1 Corinthians is the “church of God which is at Corinth” (1 Corinthians 1:2). Paul had himself established this church during his first mission there after leaving Athens (Acts 18:1). He spent approximately one and a half years in Corinth, having arrived in early A.D. 50.[4] He left Corinth in the fall of A.D. 51. Then after visiting Jerusalem and Antioch of Syria, Paul returned to Ephesus for a ministry that lasted nearly three years.[5] It is during this time in Ephesus that Paul writes this correspondence to the church in Corinth.

Since Paul had established this church, his purpose in writing this letter to the Corinthians is to answer questions he had received from the church and to respond to reports of doctrinal and moral sins and misunderstandings for proper Christian living.[6] In chapters 1 through 6, it appears that Paul is dealing with the issues which had been reported to him from Chloe, while 7-15 is probably dealing with concerns and issues which the church itself wrote seeking Paul’s insight and his validation in light of the preaching of other preachers who had come and won the church’s affections (2 Corinthians 11:5). “All of the problems in chapters 1–14 were grounded in egocentric or self-centered attitudes in contrast to self-denying, Christ-centered attitudes. Chapter 15 concerning the resurrection may reflect sincere misconceptions on the part of the Corinthians.”[7]

To provide further understanding, let us shortly examine the context of 1 Corinthians. The immediate context of 1 Corinthians 15:12-28 is Paul’s apologia of the resurrection of the dead in the whole chapter of 1 Corinthians 15. Paul establishes the certainty of Christ’s physical resurrection (1-11) to give himself grounds from which to refute those who deny the resurrection from the dead. From Christ’s resurrection he establishes the resurrection of the dead and validates the faith of the Corinthians in the resurrection. He then shows how the resurrection of the body will occur (35-57).[8] Paul preached Jesus Christ both crucified and raised bodily from the dead. Throughout the chapter Paul is defending the gospel he preached to the Corinthians and instilling hope in his hearers. The resurrection from the dead is of such importance to Paul that he tells his audience that if there is no resurrection from the dead, his preaching is vain (14), their faith is vain (14), and they “are of all men most to be pitied” (19). Since 1 Corinthians was written to correct and exhort the Corinthians in proper Christian living and doctrine, it is only fitting that Paul would include this pericope for the benefit of his audience.

Within the canon of Scripture, 1 Corinthians is unique. First Corinthians, like all Pauline epistles, sheds light on God’s redemptive plan and the person and work of Christ, and it also communicates the position of the new life of the believer and how they are to now live in view of this new life in Christ. No where else, however, does Paul in such depth dig in to issues of church discipline, teaching on marriage, the use and misuse of Spiritual gifts, how to participate in the Lord’s Supper, or the doctrine of the resurrection from the dead.

First Corinthians 15 is the most in-depth discussion and apology of the resurrection from the dead in all of Scripture. Only in verses 1-11 do we find out that there were more than five hundred witnesses to Christ’s resurrection. Verses 12-19 show the absolute necessity of the resurrection from the dead: this is the only place in all of Scripture that such an intimate relationship is drawn between the resurrection from the dead of mankind and the resurrection of Jesus. In verse 17 Paul links the resurrection of Christ from the dead with the forgiveness of sins. It is in verse 19 that Paul makes it clear that if there is no resurrection of the dead, then Christians have no reason to live as Christians, since the demands upon the Christian in this life are only merited by the hope of the resurrection from the dead. In verses 20-24 we learn the order of the resurrection and see the importance of Christ’s resurrection for our own resurrection. In the canon of Scripture, 1 Corinthians 15:12-28 proves itself important for answering theological questions concerning the resurrection of the dead, why Christ had to be resurrected from the dead, and it gives warrant to the Christian life.

Exegesis

The exegesis of 1 Corinthians 15:12-28 that follows will follow the order of the passage and will seek clearly communicate through syntactical, grammatical, historical, and theological examination of each word and phrase, the author’s original intent.

Paul has set himself to deal with his opponents who claim that there is no resurrection from the dead by appealing to the fact of Christ’s resurrection in verses 1-11. In 12-19, Paul argues his point from what he has established. “The conditional sentences throughout this section begin with ei de, the condition being an assumed fact: "If it is preached [as it is] that Christ has been raised . . ." (v. 12). The same is true of vv. 13, 14, 16, 17, and 19.”[9]

Verse 12 is led in by Paul’s affirmation in verse 11 that the Corinthians believed (pisteÀsate) the gospel which was preached to them; their response was a sure action. “The word preached here [in verse 12] seems to include the idea of so preaching as to be believed; or so as to demonstrate that he did rise. If this was the doctrine on which the church was based, that the Lord Jesus rose from the dead, how could the resurrection of the dead be denied?”[10] Since Christ was preached as risen from the dead, Paul’s question, “how do some among you say that there is no resurrection of the dead” (12), “springs naturally from the proof of the fact of the resurrection of Christ” against the skeptics, possibly philosophic Greeks who maintained otherwise.[11]

If these skeptics were correct and there is no resurrection from the dead, a necessary consequence is that neither could Christ have been raised (13), Since there were the same difficulties in the way of raising him up which will exist in any case. He was dead; and was buried. He had lain in the grave three days. His human soul had left the body. His frame had become cold and stiff. The blood had ceased to circulate, and the lungs to heave. In his case there was the same difficulty in raising him up to life that there is in any other; and if it is held to be impossible and absurd that the dead should rise, then it must follow that Christ has not been raised.[12]

By saying their denial of the resurrection led to the consequence that “not even Christ has been raised” (oÇdš Cristèv gÐgeptai) (13), Paul is turning the argument around on his opponents.[13] Paul clearly demonstrated in 1-11 that Christ was resurrected from the dead. To deny this, the skeptics would have to call the witnesses liars. For the objectors to deny that Christ was risen from the dead and the testimony of those who bore witness to the gospel they received would be to deny Christianity altogether.

Paul continues his argument, stating that if Christ has not risen from the dead, a central tenet of Christianity, then both their faith and Paul’s preaching are in vain. “If the sceptics refuse to believe the fact of Christ's resurrection, they have nothing to stand on.”[14] The word translated “vain” in the NASB is the Greek kenèn, which means “empty, a mere chimaera.”[15] A second consequence then is that preaching Christ was resurrected is futile, since there is no substance to such a message. “It would be false to affirm that the Christian system was from heaven; it would be useless to proclaim such a system, as it could save no one.”[16] It would further be useless to believe such a message since its contents are false. “It can be of no advantage. If Christ was not raised, he was an impostor, since he repeatedly declared that he would rise, (Mat 16:21 17:22,23 Lu 9:22); and since the whole of his religion depended on that.”[17]

Paul gives one final consequence of this teaching, possibly the most personal of all. “Moreover” (dš ka±), in addition to what Paul has already been said, those who testified that Christ “was raised on the third day according to the Scriptures” (3), are found to be, proven to be “false witnesses” (yeudom€rturev) (15). The witnesses would be guilty of breaking the Ninth Commandment (Exodus 20:16). Not only would they be guilty of breaking this commandment, but they would be guilty of doing so in the name of God: they had affirmed what was not true of God. “To bear false witness of a man, or to say that a man has done what he has not done, is regarded as a grievous crime. How much more so to bear false testimony of God.”[18]

They would be false witnesses in the name of God “because [they] testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised” (15). Their evidence was contrary not only to what God had done, but also to His character, since they were claiming He raised Christ from the dead even though He is not a God who raises the dead. Therefore their testimony was not only false, but also “against” (kat) God.[19] All of this is true however, only if the dead cannot be raised.

Paul reiterates in verse 16 what he said in verse 13. This is such a striking conclusion that it deserves repeating because of its great importance. “It was a great and momentous truth which would bear repetition, that if there was no resurrection, as some held, then it would follow that the Lord Jesus was not raised up.”[20] Paul is making the foolishness of this conclusion absolutely clear by using repetition for emphasis.

If this is true and Christ has not been raised, their faith is “worthless” (17) or vain (mata°a). This is a different, more emphatic word than kenèn in verse 14, “signifying fruitless. The difference is between reality and result.”[21] Why would their faith be “fruitless?” Because they were then still in their sins, “[b]ecause the death of Christ has no atoning value if he did not rise from the dead. In that case he was only a man like other men and did not die for our sins (verse 1Co 15:3).”[22] Believers remain unjustified before God and continue to carry the guilt of their sins.[23]

Not only are living believers without hope, but if Christ has not atoned for sins another consequence is that those who have died believing in Christ remain in their sins, and so have perished in them. These dead Christians have died vainly believing that they were justified before God and hoping to attain to eternal life. Rather, they are destroyed (‡pðlonto), and the best they can hope for is that Christ’s predictions about hell are also mistaken.

This leads Paul to conclude this section by showing the futility of a resurrection-less Christianity. If the hope of a Christian is only in this life, Christians are to be pitied more than anyone else. The word “only” is “to be taken with the whole clause, at the end of which it stands emphatically. If in this life we are hopers in Christ, and if that is all. If we are not such as shall have hope in Christ after we shall have fallen asleep.”[24] Paul’s use of smšn, “we are,” in the second clause shows that it is not just those who have died as Christians who are to be pitied (leeinçtepoi, comparatively worthy of more pity than all others), but all those who are foolishly trusting in Christ and partaking in the persecutions that come with it that are to be pitied. Christians, in denying themselves fleeting pleasures are worthy of the pity of all people as long as they remain living in such a state of false hope.

This is not the case, however, as Paul turns his focus in verse 20. The fact is that Christ is risen from the dead. “The "but ... indeed" (nyni de) is Paul's emphatic and conclusive way of introducing” this extremely important affirmation.[25] “This language is the bursting forth of a full heart and of overpowering conviction. It would seem as if Paul were impatient of the slow process of argument; weary of meeting objections, and of stating the consequences of a denial of the doctrine; and longing to give utterance to what he knew, that Christ was risen from the dead.” Paul had physically seen Christ. “That was a point on which he was certain.”[26]

Christ is the “first fruits of those who are asleep” (‡parcÑ tòn kekoimjm™nwn). “The "first fruits"--the first sheaf of the harvest offered to the Lord (Lev 23:10-11, 17, 20)--was not only prior to the main harvest but was also an assurance that the rest of the harvest was coming. So with Christ. He preceded his people in his bodily resurrection and he is also the guarantee of their resurrection at his second coming.”[27]
Since death came by a man, Adam, it is necessary that the resurrection of the dead also come by a man, Christ, the second Adam. Man would have been immortal in Eden if it were not for Adam’s transgression. It was by a sinless man that death entered the world, and so it was by the sinless man, Christ, that death was overcome. Adam’s transgression brought death to all those who are in him—the entire race of man, and in the same way (oÄtwv) all those that are in Christ “will be made alive” (zwopoijqÐsontai).

While the elect of God “will be made alive,” there is an order, as by rank[28], each in its proper time[29] prescribed for the resurrection of the dead: “Christ the first fruits, after that those who are Christ’s at His coming” (23). Christ, being both the head of the church (Ephesians 5:23) and the guarantee to all who trust in Him, was the first to be resurrected. All those who have trusted in Christ will be resurrected n tÞ parous°‹ aÇtoÂ, at His second coming, “[w]hen he shall come to judge the world, and to receive his people to himself.”[30]

When Christ appears “then comes the end” of the age. Not only will those in Christ be resurrected when the end comes, but this is when Christ “hands over the kingdom” to God the Father (24). Not only does this show the distinction in the Godhead and the subordination of the Son to the Father, but it also shows that there was an important “trust” received by the Son from the Father that is now being “rendered back.”[31] Christ’s final work is completed and so He once again hands over kingship to the Father, as it was in the beginning. His work is completed when He has abolished (êtan paradidþ) “all rule and all authority and power” (24), “[a]bstract terms for different orders of spiritual and angelic powers.”[32]

Why must it occur this way? Because (“for”, gr) Christ must reign. It is necessary (de² gr aÇtèn basileÀein) for it to occur in this manner, since Christ has lordship over all because He “died and lived again” (Romans 14:9). He must reign until He has put all of His enemies, whether spiritual or physical, in subjection to Himself. The final enemy that “will be abolished” (katarge²tai) by Christ is the reign of death over the created order. Though this seems to contradict the assertion in Hebrews that Christ sits at the right hand of the Father until the Father puts His enemies in subjection to Him (Hebrews 1:13), this only further shows the mystery of the Divine Trinity; for in 1 Corinthians 15:27 we see that “He,” God the Father, “has put all things in subjection under His feet.” Even though we do not yet see all things in subjection to Christ, God’s promise and purpose[33] is so certain, since God is sovereign, that He can say that all things are subject (Ãp™taxen) to Him.
There is one exception to the “all things” that are subject to Christ, the One who subjected all things to Him: the Father. Paul says “it is evident” that this is the case because the one who subjects something to another is always greater, at least in standing, than the one to whom He subjects; otherwise He has no authority to subject the thing to the other. This is the case between the Father and the Son because the Son is subject to the will of the Father, though equal in deity. Paul is making absolutely certain that what he has said cannot be misconstrued to mean that the Father will be subject to the will of the Son.

At the time that all things are subjected to Him, and Christ has returned kingly rule to the Father, Christ Himself, “the Son” (showing His submissive role to the Father), will be subject to the Father, the one who subjected all things to Christ.

That this does not mean inferiority of person or nature is shown by the future tense of the verb: "the Son himself will be made subject." If there were inherent inferiority, the present tense would be expected--i.e., "he is ever subjected to the Father." But the future aspect of Christ's subjection to the Father must rather be viewed in the light of the administrative process in which the world is brought from its sin and disorder into order by the power of the Son, who died and was raised and who then, in the economy of the Godhead, turns it all over to God the Father, the supreme administrative head.[34]

Christ will gladly submit so that God may be seen as sovereign over all as the Divine Trinity.[35] This is the end toward which God’s redemptive plan has always been working.[36]

Paul has revealed in 1 Corinthians 15:12-28 the importance of the resurrection of the dead. He has established that since Christ, the believer’s surety has risen from the dead, those who trust in Him can be confident that they too will be resurrected unto life. He is Lord of all, both the living and the dead, and all things will be subject to Him. Though death still reigns in the bodies of believers, since “the last enemy that will be abolished [by Christ] is death” (1 Corinthians 15:26), they can hope in Christ’s final victory, since He has triumphed over the grave.

[1] Frank E. Gaebelein, Expositor’s Bible Commentary [CD-ROM] (Grand Rapids: Zondervan Publishing House, 1998), 1 Corinthians, Introduction, pt. 4.
[2] Calvin J. Roetzel, The Letters of Paul: Coversations in Context, 4th ed. (Louisville, Westminster John Knox Press, 1998), 83.
[3] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians, Introduction, pt. 4.
[4] Holman Bible Dictionary, Bible Navigator [CD-ROM] (Austin, TX: WORDsearch Corp.,2004), Paul’s First Ministry in Corinth.
[5] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians, Introduction, pt. 4.
[6] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians, Introduction, pt. 6.
[7] Holman Bible Dictionary, Purpose for Writing First Corinthians.
[8] Matthew Henry Unabridged, Bible Navigator, (Austin, TX: WORDsearch Corp.,2004), 1 Corinthians 15 introduction.
[9] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians 15:12-16.
[10]Barnes’ Notes on the New Testament, Bible Navigator, (Austin, TX: WORDsearch Corp.,2004), 1 Corinthians 15 verse 12.
[11]Word Pictures in the New Testament, Bible Navigator, (Austin, TX: WORDsearch Corp.,2004), 1 Corinthians 15 Notes for Verse 12.
[12] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 13.
[13] Word Pictures in the New Testament, 1 Corinthians 15 Notes for Verse 13.
[14] Word Pictures in the New Testament, 1 Corinthians 15 Notes for Verse 14.
[15] Vincent’s Word Studies in the New Testament, Bible Navigator, (Austin, TX: WORDsearch Corp.,2004), 1 Corinthians 15 Notes for Verse 14.
[16] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 14.
[17] ibid.
[18] ibid., 1 Corinthians 15 verse 15.
[19] ibid.
[20] ibid., 1 Corinthians 15 verse 16.
[21] Vincent’s Word Studies in the New Testament, 1 Corinthians 15 Notes for Verse 17.
[22] Word Pictures in the New Testament, Notes for Verse 17.
[23] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians 15:17-19.
[24] Vincent’s Word Studies in the New Testament, Notes for Verse 19.
[25] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians 15:20.
[26] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 20.
[27] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians 15:20.
[28] Vincent’s Word Studies in the New Testament, 1 Corinthians 15 Notes for Verse 23.
[29] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 23.
[30] ibid.
[31] ibid., 1 Corinthians 15 verse 24.
[32] Vincent’s Word Studies in the New Testament, 1 Corinthians 15 Notes for Verse 24.
[33] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 27.
[34] Frank E. Gaebelein, Expositor’s Bible Commentary, 1 Corinthians 15:23-28.
[35] Barnes’ Notes on the New Testament, 1 Corinthians 15 verse 28.
[36] Word Pictures in the New Testament, Notes for Verse 28.