These are the notes of a sermon preached at Firwood Church by Andy Evans on the morning of the 26 April 2009; these notes are, therefore, intended to be read in conjunction with the sermon.

To listen to or download the sermon, click here.

To download the notes as a PDF document, click here.

THE MOST IMPORTANT THING – WEEK 4, GOSPEL TRIUMPH

1 Corinthians 15:50-58

⁵⁰I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable. ⁵¹Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, ⁵²in 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 shall be changed. ⁵³For this perishable body must put on the imperishable, and this mortal body must put on immortality. ⁵⁴When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.” ⁵⁵ “O death, where is your victory?
O death, where is your sting?”

⁵⁶The sting of death is sin, and the power of sin is the law. ⁵⁷But thanks be to God, who gives us the victory through our Lord Jesus Christ.

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

1. INTRODUCTION – GOSPEL AFFIRMATION

a. Gospel inheritance

1 Corinthians 15:50

I tell you this, brothers: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.

The problem with the Corinthian church is that they were fixated upon the here and now. This fixation stemmed from an over-realised eschatology; they believed that they had received all that is promised in Christ in all its fullness. This led to arrogance (they believed that they were wise), self-reliance (they believed they were strong) and all kinds of sin. Throughout Chapter 15, Paul seeks to correct this gospel distortion by applying the gospel of Jesus Christ.

In verse 50, Paul reminds believers of the gospel outcome: that one day we will inherit the kingdom of God.

It is so important for believers in this day and age to note the tense here. Paul writes, ‘flesh and blood’ (we will return to this in a moment) ‘cannot inherit the kingdom of God. It is clear that Paul has a future event in mind. In other words, in order to inherit the kingdom of God something first must happen.

It is imperative that the Church of Christ returns to a biblical understanding of the kingdom of God. For too long serious thought with regards to the kingdom has been hijacked by the very worst excesses of charismania promoting a distorted gospel fixated on health, wealth and prosperity.

The Scriptures, however, present the kingdom as something which is both now and not yet.

In Matthew’s Gospel, Jesus casts out a demon and sparks a debate among the religious leaders as to whether Jesus is of God or demon possessed himself. In dealing with their questioning and doubt, Jesus makes an astonishing statement,

But if it is by the Spirit of God that I cast out demons, then the kingdom of God has come upon you. (Matthew 12:28)

It is clear that Jesus understands his incarnation, proclamation of the gospel and demonstrations of power (in miraculous works) as evidence that the kingdom of God has indeed invaded this world and is made manifest to men and women.

This is why Jesus is able to disclose the ‘secrets of the kingdom of God’ (Luke 8:10) and observe, as his disciples also proclaim the gospel and exercise ministry, that the kingdom of God is drawing near (Luke 10:9-11).

Every kingdom has a king and as King Jesus moves in power, the kingdom advances. Hence, Jesus declares that,

“The kingdom of God is not coming with signs to be observed, nor will they say, ‘Look, here it is!’ or ‘There!’ for behold, the kingdom of God is in the midst of you.” (Luke 17:20-21)

The kingdom of God is in the midst of the people, because Jesus himself is at work.

This is the now of the kingdom. As the gospel is proclaimed and advances, and Jesus is seen, we are seeing the kingdom of God break through into the lives of men and women. Thus, the church should be able to say, ‘Here is the kingdom of God’, as we see transformed lives, people living in accordance with kingdom values and Christ Jesus being glorified.

However, this is not all that Scripture has to say with regards to the kingdom of God.

Consider, therefore, Jesus’ proclamation of the kingdom,

From that time Jesus began to preach, saying, “Repent, for the kingdom of heaven is at hand.” (Matthew 4:17)

Again we see that the kingdom is inextricably linked with the gospel: ‘Repent, for the kingdom of heaven is at hand’ (the Gospels use the terms, ‘kingdom’, ‘kingdom of heaven’ and ‘kingdom of heaven’ interchangeably)^[1] Furthermore, it is clear that although the kingdom is ‘at hand’, it is still not yet.

Consider also Mark’s record of the inauguration of Jesus’ ministry,

Now after John was arrested, Jesus came into Galilee, proclaiming the gospel of God, and saying, “The time is fulfilled, and the kingdom of God is at hand; repent and believe in the gospel.” (Mark 1:14-15)

Note the way in which Jesus proclaims the gospel, ‘the kingdom of God is at hand’ and yet ‘the time is fulfilled. It seems, therefore, that there is both an immanence and expectation when it comes to the kingdom of God. It is both here and not yet here.

For the believer it is imperative that we hold both of these truths in balance. If we over emphasize the ‘now’, we find ourselves in the position of the Corinthian church living for the moment and failing to understand that we only see in part and that this life is, in some respects, preparation for the life to come. Such misunderstanding results in either arrogance (we believe we have attained complete spirituality), license (we do not expect and therefore do not fear the coming judgement) or both.

If, however, we become overly fixated on the ‘not now’, we will find ourselves disengaging from ministry, gospel proclamation and instead hiding out in a cellar waiting for the Lord’s return.

Neither extreme is healthy and neither extreme is biblical.

We are call to live in the light of the now/but not yet kingdom.

b. Gospel necessity

i. The nature of the kingdom

And so Paul’s explanation and application of the gospel is intended to correct an over-realised eschatology which has, in turn, led to an unhealthy fixation on the now. He reminds the church that the final outcome of the gospel will be seen in Christ’s return and the inheritance of the kingdom of God.

In order to understand Paul’s train of thought here, we must understand the nature of the coming kingdom.

Jesus declares,

…”My kingdom is not of this world…” (John 18:36)

This is almost certainly the thought behind Matthew’s distinctive designation, ‘the kingdom of heaven’, opposed to the other Gospel writers more familiar, ‘the kingdom of God’. Jesus’ principle point is that the kingdom is ‘opposed to everything present and earthly’, but, more than this, that this kingdom originates from without this world; the kingdom originates in and belongs to him.[2] Christ’s return is, therefore, ‘the Son of Man coming in his kingdom’ (Matthew 16:28).

This kingdom is unlike the things of this earth, it is also permanent and imperishable. The promise of Scripture is, therefore, twofold: we have a King who reigns for ever and we have a kingdom which lasts forever,

“…he [Jesus] will reign over the house of Jacob forever, and of his kingdom there will be no end.” (Luke 1:33)

ii. Flesh and blood

All of this underpins Paul’s explanation of the gospel and the importance of the future resurrection of the dead. Believers are to live faithfully in the here and now, occupying themselves in kingdom work, but in an expectation that on that day we will enter our inheritance and partake of the kingdom of God (e.g. Luke 13:29).

For Paul, there is, therefore, a practical importance in the truth that we will receive resurrection bodies, Paul understands that ‘flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable’ (1 Corinthians 15:50).

This is similar territory to that covered last week (in verses 42 through to 44). The truth of resurrection bodies is critical to the believer because the promise of the spiritual body is bound up in the promise of our future inheritance of the kingdom of God. Resurrection bodies are necessary for resurrection life.

Paul expands upon this and gives us two reasons for the necessity of resurrection bodies. The first is implied in the term ‘flesh and blood’; Paul concludes that ‘flesh and blood cannot inherit the kingdom of God’.

The term, ‘flesh and blood’, is most often used (particularly in the Septuagint, the Greek translation of the Old Testament), to refer to the weakness and vulnerability of the human condition.^[3] It is likely, therefore, that Paul is making the point that frail, sin ravaged and sin inclined bodies are unfit and unsuitable to enter the kingdom of God. In this case, Paul is looking toward the final redemption of our bodies at which time we will no longer struggle with the weakness of the flesh. Such a body, the spiritual resurrection body, is necessary for such an inheritance.

iii. Perishable/Imperishable

Paul’s second conclusion is that, ‘the perishable [does not] inherit the imperishable’. As we considered last week, the perishable simply refers to our present state of death and decay. Paul’s rationale is, therefore, elementary: decaying, death-riddled bodies are utterly unsuited for inheriting an imperishable, eternal kingdom.

c. We shall be changed

1 Corinthians 15:51-52

Behold! I tell you a mystery. We shall not all sleep, but we shall all be changed, 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 shall be changed.

i. Mystery and Revelation

Paul’s introduction into this great explanation of the triumph of the gospel is astonishing, ‘Behold, I tell you a mystery’. The word mystery (mysterion in Greek) is, in this context, a reference to supernatural revelation. In this context, mysterion is taken to refer to ‘some sacred thing hidden or secret which is naturally unknown to human reason and is only known by the revelation of God’.^[4] Paul begins, therefore, by declaring a mystery, a revelation which has been revealed to him supernaturally.

Paul does not explain how or when he received this revelation, but the context seems to suggest that he has the resurrected Christ in view. We know from earlier in the passage that Paul’s call and commission was distinct from that of the other Apostles. When travelling to Damascus to persecute Christians, Paul is knocked of his horse and confronted by the resurrected and glorified Christ. I wonder if it is in this moment as he beholds the glory of Christ that the mystery is revealed to him that King Jesus, ‘will transform our lowly body to be like his glorious body’ (Philippians 3:21).[5]

There is an important point here. The glorious truth of the gospel comes through divine revelation. God self-discloses in and through creation. God self-discloses through the inspired and inerrant words of Scripture. God self-discloses and becomes flesh. God self-discloses in new creation,

For God, who said, “Let light shine out of darkness,” has shone in our hearts to give the light of the knowledge of the glory of God in the face of Jesus Christ. (2 Corinthians 4:6)

The gospel, the truth of who God is and all that he has done for us, is a revealed mystery. The Apostle Paul, in particular, returns again and again to the truth that this gospel is, in essence, mystery revealed. Paul understands, therefore, as an Apostle his calling is to,

…make the word of God fully known, the mystery hidden for ages and generations but now revealed to his saints. (Colossians 1:25-26, see also, 4:3; Ephesians 3:3, 5:32, 6:19; 1 Timothy 3:16; 1 Corinthians 2:1, 7, 4:1)

We need to understand this because all believers are called to make known the mystery of the gospel. We are among those to whom has been disclosed the secret things of God. We are now called to proclaim this mystery to the entire world.

ii. Sudden transformation

Thus far, Paul has dealt with the resurrection of dead believers. This, however, leaves a question unanswered and it may be that the Corinthian believers were left wondering what would happen to those who were still alive when Christ returns. Perhaps they were worried that those still alive would be left clothed in their natural bodies.

Paul reassures believers,

…We shall not all sleep, but we shall all be changed, 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 shall be changed. (1 Corinthians 15:51-52)

The reassurance is clear, whether we sleep (die) or not, we will be changed and this transformation will be swift (atomos – Greek for the smallest unit of time, transformation will happen in a moment) and we will be raised ‘imperishable’.

There is a greater promise in this, however, Paul describes the moment in which this transformation will take place, this change will occur ‘at the last trumpet call’. The mention of the trumpet call is significance in that the theophany is often accompanied by a trumpet call. And so, when Moses goes up Sinai, the mountain is covered by smoke and the trumpet call grows louder and louder (Exodus 19:16-20).

It is important to remember that Paul is, first and foremost, describing the theophany. This is what the last trumpet signals. For believers this moment will be glorious and we will receive much. The scene, however, is all about Jesus. The trumpet call is for neither you nor I, but  to signal the arrival of King Jesus.

But why the last trumpet call? Because this will be the final theophany signalling the moment in which God dwells on earth with man (Revelation 21:3). There will be no further theophany for God will be with his people forever.

2. GOSPEL TRIUMPH

a. Death swallowed up in victory

1 Corinthians 15:53-57

For this perishable body must put on the imperishable, and this mortal body must put on immortality. When the perishable puts on the imperishable, and the mortal puts on immortality, then shall come to pass the saying that is written:

“Death is swallowed up in victory.” “O death, where is your victory?
O death, where is your sting?”

The sting of death is sin, and the power of sin is the law. But thanks be to God, who gives us the victory through our Lord Jesus Christ.

Paul quotes from Isaiah 25:8 and then Hosea 13:14. The destination and outcome of the gospel for believers is the inheritance of the kingdom of God. The triumph of the gospel is most fully seen in the transformation of our bodies. Paul writes that, when this transformation has occurred, then death will have been utterly defeated.

It is important that we understand the significance of death in the great arc of history (or, more properly, salvation history). Adam sins and, as a result of the disobedience of this one man, sin and death enter into the world and all mankind is ruined (Romans 5:12). What then does Paul have in mind when he writes, ‘The sting of death is sin, and the power of sin is the law’ (v. 56)?

Paul’s point is this, death is not simply a natural occurrence, but rather, death is the unnatural consequence of sin. So then, sin is the sting which administers the poison which, in turn, inflicts death. But more than this, sin brings condemnation which is the thing that causes death to be so utterly destructive. This is, I think, why Paul introduces in this parenthesis that ‘the power of sin is the law’. Paul observes elsewhere, ‘sin is not counted where there is no law’ (Romans 5:13), meaning that the law is the thing that makes sin observable and, as such, increases condemnation.

Paul sees, I think, that the sting of death works both ways. Sin leads to death and, therefore, brings death into the world. Sin is also the sting that makes death so utterly horrendous and destructive. For those who refuse to believe and submit to Christ now, death results in condemnation with no further possibility for repentance.

This is why Paul begins this great argument with an explanation of the gospel. It is important that we know that ‘Christ died for our sins’ (1 Corinthians 15:3). For believers now the effectiveness of death’s sting is muted. ‘There is therefore now no condemnation for those who are in Christ Jesus.’ (Romans 8:1). In dying for our sins, Christ delivers ‘all those who through fear of death were subject to lifelong slavery’ (Hebrews 2:15). For the believer in Christ, death no longer holds the same kind of fear because we know that death will not lead to condemnation, but rather fellowship with him forever. Consequently, ‘the “harmless” death now becomes a genuine and well-founded reality for Christian believers.’^[6]

But still, believers suffer, perish and die. Paul understands that with Christ’s return, death will be struck the final and fatal blow. The astonishing thing is that this victory will be demonstrated in us. This is why the language of the promised transformation is so significant, the perishable will put on the imperishable and the mortal will put on immortality and, in doing so, the effects and end of sin will be ‘swallowed up’.

It is important, as believers, that we understand this. Yes, that day will be a glorious day for those who love him, but that day will be most glorious for him because, in our rescue and transformation, he will utterly vanquish the final enemy and as such will reign utterly supreme with every enemy cast down before him. In this moment we will see the destruction of the last enemy (1 Corinthians 15:26).

Although our rescue and the redemption of our bodies is purposed to bring him glory, this does not mean that we do not share in the benefits of this great triumph. This is what Paul means when he writes, ‘But thanks be to God, who gives us the victory through our Lord Jesus Christ’ (v. 57). Christ gives us the victory because it is we who will be raised from the dead and, in doing so, Christ gives us life eternal. No longer will our bodies perish and no longer will we face death.

3. WAITING FOR THE GOSPEL TRIUMPH

1 Corinthians 15:58

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

a. ‘beloved brothers’

The ‘Therefore’ signifies that Paul is about to draw an application point from the preceding argument. Note also that Paul’s address here is particularly affectionate and only used in one other place (Philippians 4:1). There is an important application point here. Paul is dealing with a difficult, rebellious and deeply critical group of believers who have made the most slanderous and hurtful comments about Paul and Paul rebukes and corrects them in the starkest of terms. Despite this, however, Paul’s love for this church runs and remains deep.

Paul understands that these two elements are tightly bound up together. Sometimes we can avoid confrontation and correction in the name of love and sometimes we can correct and rebuke in a way which is unloving. Both responses are dangerous and deeply harmful. Paul understands that the true heart motivated by love for one’s brothers and sisters will lead us to correct where we see error and fault. This is the spirit (in fact, the Holy Spirit) which motivates Paul.

b. be steadfast and immovable

I have said in previous weeks that ‘right thinking leads to right living’ and we now need to ask ourselves how can this be so? The truth is that right thinking about who God is, all that he has done and all that he will do ensures that our perspective on life is correctly orientated. For example, if we have a low view of God, this will inevitably affect the way in which we deal with difficulty and calamity.

Paul explains that a correct understanding of the implications of Christ’s resurrection and the promise of our future resurrection will lead us to stand firm. Suddenly death no longer holds the same kind of fear and this strengthens our resolve to hold firm to the gospel, hold firm to truth and hold firm to Christ.

Christians are called to be ‘steadfast and immovable’.

c. always abounding in the work of the Lord

Paul observed earlier in the passage that the grace of God working in him and through him caused him to work harder than any of the other Apostles (1 Corinthians 15:10). Paul, I think, has a similar idea in view here.

Christians who understand all that God has done and has for them necessarily work hard. This is the true and appropriate response to grace. When we see, receive and experience the grace of God, we respond.

And the great encouragement is this, the work undertaken by the believer is never in vain because it results in God receiving glory and the outcome in our lives is that we come to resemble him.

And so we return full circle to Paul’s opening exhortation,

Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, and by which you are being saved, if you hold fast to the word I preached to you- unless you believed in vain. (1 Corinthians 15:1-2)

The gospel is true, verifiably so, but more than this, it is truth and, as such, it requires our unswerving allegiance. Paul calls us to receive, stand, hold fast and, yes, work.

We work because of what he has done. We work that he might be seen in us. We work that he might be most glorified.

Copyright Firwood Church 2009

[2] Ibid.

^[3]Thiselton, A. C. (2000). The First Epistle to the Corinthians : A commentary on the Greek text (1291). Grand Rapids, Mich.: W.B. Eerdmans.

^[4]Zodhiates, S. (2000, c1992, c1993). The complete word study dictionary: New Testament (electronic ed.) (G3466). Chattanooga, TN: AMG Publishers.

[5] Although he does not link the revelation with the Damascus road encounter, G. Fee proposes that the theology of resurrection bodies is predicated on the resurrection of Christ, ‘Although he does not say so here, the preceding argument makes it certain that this revelation is predicated on the resurrection of Christ, who in his present heavenly existence has assumed a transformed, glorified body.’ in G. Fee, The First Epistle to the Corinthians, NICNT (William B. Eerdmans Publishing Company: Grand Rapids, Michigan, 1987), p. 797

^[6]Thiselton, A. C. (2000). The First Epistle to the Corinthians : A commentary on the Greek text (1300). Grand Rapids, Mich.: W.B. Eerdmans.

In this final part of the ‘The Most Important Thing’ series, Andy Evans  expounds the triumph of the Good News of Jesus Christ.

To download the notes for this sermon, click here.

These are the notes of a sermon preached at Firwood Church by Andy Evans on the morning of the 19 April 2009; these notes are, therefore, intended to be read in conjunction with the sermon.

To listen to or download the sermon, click here.

Click here to download the notes in PDF format.

THE MOST IMPORTANT THING – WEEK 3, GOSPEL IMPLICATIONS

1 Corinthians 15:35-49

³⁵But someone will ask, “How are the dead raised? With what kind of body do they come?” ³⁶You foolish person! What you sow does not come to life unless it dies. ³⁷And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. ³⁸But God gives it a body as he has chosen, and to each kind of seed its own body. ³⁹For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. ⁴⁰There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. ⁴¹There 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 is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. ⁴³It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. ⁴⁴It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. ⁴⁵Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. ⁴⁶But it is not the spiritual that is first but the natural, and then the spiritual. ⁴⁷ The first man was from the earth, a man of dust; the second man is from heaven. ⁴⁸As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. ⁴⁹Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

1. INTRODUCTION – THE GOSPEL

a. There are questions and there are questions

In 1 Corinthians 15 verse 12 (as we considered last week), the Apostle Paul turns his full attention to the gospel distortion within the church in Corinth and, in doing so, we find that sexual immorality, disregard for one’s brothers and sisters in Christ and a disregard for unbelievers entering the church all stemmed from an over-realised eschatology. It seems that the church in Corinth believed that they had received, in all its fullness, all which is promised in Christ. We find that this over-realised eschatology is grounded upon a gospel distortion in which it was argued that there was no future resurrection of the dead.

Paul responds by applying the gospel, ‘Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead?’ (verse 12). In so doing, Paul turns the entire terms of the debate and unpacks the richest explanation and defence of the resurrection of the Son of God found anywhere in Scripture. Paul’s defence is profoundly theological, but always pastoral. He ends his defence with a blunt exhortation, ‘do not go on sinning’ and a stark warning against his opponents (who are, in fact, opponents of the gospel), in observing that ‘some have no knowledge of God’ (v. 34).

Paul now returns and directly challenges his opponents by quoting their very objections back to them, ‘But someone will ask, “How are the dead raised? With what kind of body do they come?”‘ (v. 35). Now, consider severity of Paul’s response, ‘You foolish person!’ (v. 36).

At Firwood Church our prayer is that unbelievers would come into our lives and the lives of the church feeling comfortable in asking difficult, even challenging, questions regarding Christ and the gospel and that we would respond in love and truth.

Now, imagine that on this very Sunday morning an unbeliever comes into the church, hears this message and then approaches one of the Pastors asking to learn more about the resurrection of the Son of God. Perhaps they might even ask, ‘But how can this be possible?’ or ‘How can I be confident that this is true?’ Imagine then if we were to respond, ‘You fool’. What do you think the response of the unbeliever might be? It is reasonable to assume that such a response is most likely to repel.

Or imagine a believer coming into the church struggling with very real issues in their life, perhaps they have recently experience tragedy and very real difficulties, perhaps this has led them to question their faith. Imagine that this believer now approaches someone in the church for counsel, godly advice or reassurance and we were to respond, ‘You fool!’. Such a response is unlikely to build them up, encourage or reassure them. More likely this response will further damage their confidence in the gospel.

How then should we understand Paul’s response in verse 36? The answer, in part, is in understanding that there are questions and then there are questions.

You see, the church has a call to share, defend and proclaim the gospel amidst a doubting and unbelieving world. When the unbeliever comes into the church asking tough, perhaps even cynical questions, this is our opportunity to share the gospel of Jesus Christ. This is, in part, what Paul means when he writes to Timothy, ‘preach the word; be ready in season and out of season’ (2 Timothy 4:2). When unbelievers come in season, open and searching for truth, we are called to preach the word. And when unbelievers come out of season and hostile, angry and deeply cynical, we are called to preach the word.

So too when we are faced with troubled believers asking tough questions, believers practically lost and stumbling amidst their dark night of the soul. We preach the word in love and truth, we encourage, counsel and exhort and, in doing so, we help bear our brother or sister’s burden (Galatians 6:2).

Paul, however, is facing an entirely different situation. Paul finds himself dealing with a question intended to undermine the gospel. This is the kind of question usually accompanied with a sneer, ‘Are you really trying to tell me…?’ As such, Paul is dealing with an attack upon the church of Christ. Paul’s response, ‘You fools!’, is devastating and he is, in effect, conjuring the words of the Psalmist, ‘The fool says in his heart, “There is no God.”‘ (Psalm 14:1). Paul understands that this denial of a bodily resurrection stems from a lack of faith in the God of the Bible; ‘some have no knowledge of God’ (v. 34).

There is an important principle here in that there are some questions and some debates that believers should disengage from. We must take particular care where the intention is to question, undermine and contradict the gospel. Questions like, ‘Is it really that important that Christians believe in the existence of a literal hell?’ and ‘Can we really be sure that Christ is the only way for salvation?’ when asked by professing ‘believers’ with an intention to undermine gospel truth should be regarded with extreme caution.

Remember the strategy employed by Satan in the garden, ‘Did God actually say…’ (Genesis 3:1)? Satan still employs the same schemes within the church today. Where such undermining comes from people who profess to be believers, faithful believers should disengage and church discipline must be biblically applied.

b. There are answers and there are answers

1 Corinthians 15:35-41

³⁵But someone will ask, “How are the dead raised? With what kind of body do they come?” ³⁶You foolish person! What you sow does not come to life unless it dies. ³⁷And what you sow is not the body that is to be, but a bare kernel, perhaps of wheat or of some other grain. ³⁸But God gives it a body as he has chosen, and to each kind of seed its own body. ³⁹For not all flesh is the same, but there is one kind for humans, another for animals, another for birds, and another for fish. ⁴⁰There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another. ⁴¹There 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.

Given this, we must ask why Paul then goes on to answer such a question? The reason for this is that Paul’s concern extends beyond his opponents. Again, there is a lesson in this. In ministry and our Christian walk, the attacks can be savage and relentless. It is easy to become fixated upon the enemy and much energy can be expended in refuting and defending. Paul recognises, however, that this debate has impacted upon the wider church. Paul’s answer is intended to refute and correct.

This is important. Error flourishes where there is ignorance. Bible study and preaching are important in this regard because these are the primary means through which God chooses to correct, exhort and encourage his people. We must ensure that we not only refute error, but that we also seek to correct.

And so Paul unpacks what this resurrection of the dead will look like and he arrives at four truths,

i. Death precedes life

Paul’s first point is taken from a farming metaphor. Paul understands that we plant a dead seed in the ground and the result is that this seed produces a harvest of life. So too, believers die and our dead bodies are planted in the ground that they might produce a new kind of body.

For the believer in Christ, there is a tension with regards to how we should think about death. On the one hand, death is an affront to God. As we considered last week and will consider next week, death is an enemy and is a result of sin. In truth, this world filled with suffering, sickness and death is not the world as God intended it to be. Something is badly broken.

This is why Jesus wept at the funeral of Lazarus. Death is abhorrent to him and he mourned deeply the loss of his friend (John 11:28-37).

Christians, however, should not fear death. For the believer, death is but a sleep (1 Corinthians 15:51), more than this, death is gain because, in death, we are with Christ. This is why Paul can write so emphatically, ‘My desire is to depart and be with Christ, for that is far better.’ (Philippians 1:23).

Paul unpacks the truth of this, yes, we will die (unless the Lord return first), but this is simply the seed from which our eternal life will spring and our resurrection body will grow.

ii. Resurrection life implies continuity

The analogy of the seed implies continuity. Paul’s point is this, in death we do not become something else entirely. As a shoot springs from a dead seed, so our new body will spring forth from our dead body.

To understand how this works, think about the resurrection of Christ. Jesus’ resurrection body is both similar and dissimilar to his incarnate body. This dissimilarity is seen when the women who arrive to tend the body mistake the resurrected Jesus for a gardener. This similarity is seen when Thomas is invited to place his hands in Jesus’ wounds and then declares, ‘My Lord and my God!’ (John 20:28).

It is difficult to know precisely how this relates to our resurrected bodies. I think we can surmise, however, that our resurrection body will be both different and yet distinctive. I do not believe that we will all be identical and unrecognisable. I believe that my resurrection body will be different from my present earthly body and yet I will remain distinctly me.

iii. Resurrection life implies discontinuity

And yet, Paul clearly implies that there will also be discontinuity in respect of our resurrection bodies. This is the application of the analogy between types of earthly bodies, God can create whatever he pleases, whether this be human, animal, fish or bird. In this way, Paul answers his opponents by appealing to the greatness of God as displayed in creation. This God who creates so much variety and diversity is easily capable of bringing forth new and different kinds of bodies for those who believe.

iii. The resurrection body will be glorious

Paul writes, ‘There are heavenly bodies and earthly bodies, but the glory of the heavenly is of one kind, and the glory of the earthly is of another.’ For clarity, we should understand that Paul’s reference to heavenly bodies is most likely a reference to stars and constellations. Paul understands, therefore, that earthly bodies and heavenly bodies are different and yet both are glorious.

Paul’s point is this: we cannot be sure what kind of body we will receive, but we can be sure that it will be glorious in both its similarity and dissimilarity to our present bodies.

There is an aside worth making here in that Paul clearly states that both heavenly bodies and earthly bodies possess their own kind of glory.

Consider this in relation to earthly bodies. Paul understands that creation bears the imprint of the Creator.

Now don’t get me wrong, I am not saying that sin has not ruined creation. This is why we all struggle with sickness, infirmity and, eventually, death. But, despite this ruin, our bodies still retain a glory which echoes that of the Creator.

Paul will continue, however, to demonstrate that the glory of our future spiritual body will outshine that of our present earthly bodies.

2. EXPLANATION OF RESURRECTION BODIES

a. Earthly and heavenly bodies

1 Corinthians 15:42-47

⁴²So is it with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. ⁴³It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. ⁴⁴It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. ⁴⁵Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit. ⁴⁶But it is not the spiritual that is first but the natural, and then the spiritual. ⁴⁷ The first man was from the earth, a man of dust; the second man is from heaven.

Paul now draws out four differences between the earthly and heavenly body,

i. Perishable/imperishable

The reason we grow old, sick, die and, eventually, rot is that our body is perishable. The first difference between our present and resurrection body is that our spiritual body (as Paul calls it at verse 44) is imperishable.

This is of huge practical importance and comfort. Imagine going into eternity with this body, what kind of shape do you think we might be in come 50, 100, 150 years time? One thing is sure, we won’t stay this pretty. The truth of the gospel is this, God will prepare for us a body fit for eternity. It will not grow into decrepitude, it will not break and it will not rot.

ii. Dishonour/glory

First let us be clear, Paul has just described earthly bodies, including the human body, as ‘one kind of glory’, why does he now associate dishonour with our present state?

My nineteenth-month-old son, Gideon Thomas, is becoming a little tired of the toddler phase. I can tell this at meal times when he insists on feeding himself even though he struggles to bring a spoon with the food up to his mouth without smearing it all over his face and into his hair. I can tell this by the way in which he struggles as we are trying to change his nappy. I can tell this by the way he tries to dress himself but gets it all wrong, usually half strangling himself with some piece of clothing. He knows what he wants and needs to do, but his body is incapable of responding.

Most of us will end back up this way and then we will die.

This is what Paul means when he says that this body will be sown in dishonour. Many of us will die ‘dishonourable’ deaths in which we lose control of this body and lose our grip on dignity. The promise is, however, that we will be raised in glory and, clothed in our new resurrection bodies, we will be caught up on the clouds with him. However dishonourable our present state might be, God has something better for us and on that day we will be transformed.

iii. Weakness/power

The weakness Paul speaks of here is broader than just sickness and infirmity; Paul is referring to the weakness endemic in the human condition. When we work we grow tired, if we go without food we get hungry and will eventually starve, when we exert ourselves we sweat (and then smell bad). All of this is evidence of the weakness of this earthly body.

More than this, consider our struggle against the flesh, our failures in dealing with our own sin and our weakness when faced with temptation.

The gospel promise is that those who believe in him will be raise in power, in a new kind of body which will no long feel the gravity of the fall and the weight of sin. Those who believe will be raised in power.

iv. Natural/spiritual body

Paul has thus far explained that this new resurrection body will be both similar and dissimilar from our present earthly body and now Paul expands upon this further.

1 Corinthians 15:44-45

⁴⁴It is sown a natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. ⁴⁵Thus it is written, “The first man Adam became a living being”; the last Adam became a life-giving spirit

Paul’s explanation is provocative. His opponents believe that they are spiritual and that the have received all that is promised in Christ and attained true spirituality. Paul has, in chapters 12 and 14, explained what true spirituality looks like, he now reminds them that a spiritual body awaits them when Christ returns.

Paul again appeals to the analogy between Adam and Christ, the second Adam. God breathes into Adam and he becomes a living, breathing being and, as such, he is the ancestor and pattern for all mankind. You and I, therefore, presently have the same kind of body as our forefather, Adam.

Christ returns from the grave and, like Adam, he sets the pattern for all those who believe in him, but, more than this, as God breathes life into Adam, so this second Adam will breathe life into us. Jesus is both our Pioneer (who shows what awaits those who believe) and our great Saviour. As Paul writes elsewhere,

Philippians 3:20-21

²⁰But our citizenship is in heaven, and from it we await a Saviour, the Lord Jesus Christ, ²¹who will transform our lowly body to be like his glorious body, by the power that enables him even to subject all things to himself.

The implication behind all of this, of course, is clear; the body that awaits us is more glorious than that with which we are presently clothed. The truth is, believer or unbeliever, we feel this acutely. As we get older we become slow and our body is unable to keep up with our mind (consider the aging footballer), we become fat, wrinkly and look older even though our perception of our self barely changes (this is why some men and women still dress and act like teenagers) and we grow weary and tired even though we will ourselves to persevere. Paul recognises that there is a sense, therefore, in which our bodies yearn for something more reliable, something altogether more glorious,

2 Corinthians 5:1-5

¹For we know that if the tent that is our earthly home is destroyed, we have a building from God, a house not made with hands, eternal in the heavens. ²For in this tent we groan, longing to put on our heavenly dwelling, ³if indeed by putting it on we may not be found naked. ⁴For while we are still in this tent, we groan, being burdened-not that we would be unclothed, but that we would be further clothed, so that what is mortal may be swallowed up by life. ⁵He who has prepared us for this very thing is God, who has given us the Spirit as a guarantee.

3. The Great Promise

1 Corinthians 15:46-49

⁴⁶But it is not the spiritual that is first but the natural, and then the spiritual. ⁴⁷ The first man was from the earth, a man of dust; the second man is from heaven. ⁴⁸As was the man of dust, so also are those who are of the dust, and as is the man of heaven, so also are those who are of heaven. ⁴⁹Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven.

Paul’s point is this, Adam was a man of dust; a man with a body fit for this earth. Christ, however, is the man from heaven; a man with a body fit for this heaven. Those who are his will be raised in him and will receive a body fit for heaven.

Our great hope is established upon this great promise: that on that day we will be with him and we will be like him. The great triumph is that just as Adam corrupted and ruined the entire human race, Christ has rescued, ransomed and redeemed the whole of creation, even our tired, decrepit, sin-prone bodies.

On that day we will be with him and we will be like him.

Copyright Firwood Church 2009

In this third of the ‘The Most Important Thing’ series, Andy Evans  examines the implications of the gospel truth of the resurrection of Christ.

To read or download the notes, click here.

These are the notes of a sermon preached at Firwood Church by Andy Evans on the morning of the 12 April 2009; these notes are, therefore, intended to be read in conjunction with the sermon.

To listen to or download the sermon, click here.

Click here to download the notes in PDF format.

THE MOST IMPORTANT THING – WEEK 2, GOSPEL TRUTH

1 Corinthians 15:12-34

¹²Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? ¹³But if there is no resurrection of the dead, then not even Christ has been raised. ¹⁴And if Christ has not been raised, then our preaching is in vain and your faith is in vain. ¹⁵We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. ¹⁶For if the dead are not raised, not even Christ has been raised. ¹⁷And if Christ has not been raised, your faith is futile and you are still in your sins. ¹⁸Then those also who have fallen asleep in Christ have perished. ¹⁹If in Christ we have hope in this life only, we are of all people most to be pitied.

²⁰But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²¹For as by a man came death, by a man has come also the resurrection of the dead. ²²For as in Adam all die, so also in Christ shall all be made alive. ²³But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. ²⁴Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. ²⁵For he must reign until he has put all his enemies under his feet. ²⁶The last enemy to be destroyed is death. ²⁷For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

²⁹Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? ³⁰Why are we in danger every hour? ³¹I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! ³²What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” ³³ Do not be deceived: “Bad company ruins good morals.” ³⁴ Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

1. INTRODUCTION – THE GOSPEL TRUTH DEFENDED

a. Gospel grounded

1 Corinthians 15 is the Apostle Paul’s response to a church embroiled in doctrinal and moral error. Throughout the letter we see that the church has been led astray by competing factions (‘I follow Paul or I follow Apollos or I follow Cephas’, 1 Corinthians 3), sexual immorality (chapter 5), a blatant disregard for fellow believers (for example, 8:11) and unbelievers coming into the church (for example, 14:23).

It appears that wrong thinking underpins much of this wrong living, and so Paul addresses their arrogant sense of superiority,

1 Corinthians 4:8

Already you have all you want! Already you have become rich! Without us you have become kings! And would that you did reign, so that we might share the rule with you!

And later, their misunderstanding of what it means to be truly spiritual,

1 Corinthians 14:37

If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord.

Against this backdrop of reproof, exhortation and correction, chapter 15 stands as pivotal. Paul reminds his fellow believers of the gospel truth,

1 Corinthians 15:1-2

¹Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, ²and by which you are being saved, if you hold fast to the word I preached to you- unless you believed in vain.

As we considered last week, Paul reminds his brothers and sisters that their grounding in the gospel is rooted in the past, they received the gospel; grounded in the present, they stand in the gospel; and looks towards a future consummation, their ultimate salvation is secured upon their holding fast to the gospel.

Similarly, Paul explains that the gospel itself is founded upon a historic event,

1 Corinthians 15:3b-4

…that Christ died for our sins in accordance with the Scriptures, ⁴that he was buried, that he was raised on the third day in accordance with the Scriptures

Paul continues, from verse 12, by explaining that this historically grounded gospel also anticipates future consummation.

b. Gospel truth challenged

1 Corinthians 15:12

¹²Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead?

As we read Chapter 15, it becomes clear that a faction within the church is denying a future resurrection of believers. This is important to note. Often times 1 Corinthians 15 is taken as a defence of the resurrection of Jesus Christ and is used to argue apologetically for the truthfulness of the gospel account. Now this is not entirely inappropriate, it is important, however, to recognise Paul is addressing opponents who propose ‘that there is no resurrection of the dead.

One must always exercise great care when reconstructing context from fragmentary evidence. Paul does not explain the precise position of his opponents or the exact nature of this false teaching.

It is clear, however, that the prospect of a future bodily resurrection was totally alien to the prevailing pagan world view. It is most likely, therefore, that in a predominantly Gentile congregation in an area notorious for idol worship, the idea of a bodily resurrection was  mostly at odds with their belief system prior to coming to faith and was almost certainly derived entirely from Paul’s teaching.

It is further likely that this denial of a future resurrection relates to the Corinthians’ misunderstanding of what it meant to be spiritual. It is possible that they looked at the manifestation of tongues and other spiritual gifts and believed that they had received all that is promised in Christ and were, in a sense, living in a resurrected ‘spiritual’ state.[1]

Consider then how Paul sets about correcting this misunderstanding.

c. Gospel truth defended

1 Corinthians 15:12-14

¹²Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? ¹³But if there is no resurrection of the dead, then not even Christ has been raised.

Notice how Paul changes the terms of the debate: the issue is that some are denying a future resurrection, Paul, however, focuses in on the resurrection of the Son of God.

This is interesting for three reasons. Firstly, consider the nature of the error. It does not appear that the opponents of Paul were directly challenging the gospel foundations. There is no evidence that they were denying the person of Christ, his actual death or even the resurrection.

Taken at face value, it might seem that Paul is overreacting in spending so much time and effort on matter which initially seems peripheral to the core gospel truths. Paul, however, understands that the implications of this false teaching strikes at the very heart of all that he sets out in verse 1 to 11. Paul understands that to deny the possibility of the future resurrection of believers is, by implication, to deny the resurrection of Christ himself.

There is an important principle at work here. Last week we discussed the importance of holding fast and contending for foundational gospel truths. All Christians hold to the truth of the incarnation, that Jesus Christ, the God-Man came, that God became flesh. Similarly all Christians hold to the truth that ‘Christ died for our sins’ and that ‘he was raised on the third day’. These matters are of first importance and so believers throughout the ages defend, contend for and proclaim these truths.

We must, however, exercise extreme care in dealing with other apparently less central truths of the gospel. It is good and right that Christians should seek to live in peace with one another and Scripture does exhort us to avoid pointless controversy. It is, however, sadly true that some believers avoid taking a stand on gospel issues because they are afraid of conflict. In such circumstances it is too easy to dodge the issue and disengage from the battle with a shrug of the shoulders in expectation that the truth will out in the end.

Paul however understood the gospel deeply and, as such, recognised the implications of this false teaching. He understood that to deny a future resurrection of the dead would eventually lead to a challenging, and perhaps dismissal, of Christ’s resurrection. He further saw that such teachings impacted in a very real way upon the lives of behaviour of believers in Corinth (Paul addresses this directly from verse 29).

It is important to note that believers must show wisdom in dealing with error to ensure that the central truth of the gospel is not undermined no matter how subtly or indirectly. We rightly defend foundational gospel truths. It is important, however, that we are sensitive in dealing with seemingly peripheral issues to ensure that we do not allow the gospel to be eroded from the edges.

Secondly, note how Paul deals with error. Now when I talk about the Corinthian error, I talk about it in the broadest possible terms. As we read the chapter, we will discover that Paul strongly hints that much of the moral degeneration of the Corinthian believers is rooted in this over-realised eschatology and over emphasis with the now. Paul corrects error with the gospel.

This is so important for believers to understand. You and I, whether in the home, with our friends and family, in church or in ministry, find ourselves having to confront moral and doctrinal error. We must be careful to follow Paul’s example to apply the gospel to every situation.

To the person struggling with very real temptation and sin, we must point them towards the sufficiency of the cross and the promise of new life in Christ. To the couple struggling in their marriage, we must point them to the example of the cross in which Christ, the perfect husband, dies for the good of his wife, the church. To the employee unhappy in their job, perhaps facing injustice and hardship on account of their faith, we point to Christ who took the role of a servant and humbled himself even to death.

Paul understood and we must be reminded that the gospel is the solution to every problem, because, at its heart, every problem is a sin problem and the answer and solution to the sin problem is found in the death and resurrection of the Son of God.

And so Paul answers this error by pointing believers to the resurrection of Christ and the hope that we have in him.

Thirdly, consider the way in which Paul defends the gospel position: he argues systematically and logically. Again this is important as this stems from Paul’s conviction that the gospel is historically, objectively and verifiably true.

The sad truth is that Christians so rarely defend the gospel in this way because we lack confidence in our position. Paul applies logic to the gospel confident that the gospel can bear such scrutiny and so must we.

Paul points toward nine foundational truths regarding the resurrection of Christ.

2. THE GOSPEL TRUTH EXPLAINED

a. Hope grounded

1 Corinthians 15:12-19

¹²Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? ¹³But if there is no resurrection of the dead, then not even Christ has been raised. ¹⁴And if Christ has not been raised, then our preaching is in vain and your faith is in vain. ¹⁵We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised. ¹⁶For if the dead are not raised, not even Christ has been raised. ¹⁷And if Christ has not been raised, your faith is futile and you are still in your sins. ¹⁸Then those also who have fallen asleep in Christ have perished. ¹⁹If in Christ we have hope in this life only, we are of all people most to be pitied.

Paul understands that the denial of a future resurrection of believers denies the historic resurrection of Christ and that such a denial utterly dismantles the gospel. Paul systematically exposes the folly of his opponents’ position by unpacking the centrality of the resurrection.

i. The resurrection of Christ confirms the truthfulness of the gospel

1 Corinthians 15:14-15

¹⁴And if Christ has not been raised, then our preaching is in vain and your faith is in vain. ¹⁵We are even found to be misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the dead are not raised.

Paul argues that if the resurrection did not take place, his preaching and our believing are pointless.

Notice the way in which Paul argues throughout this section in exposing the implications in denying the gospel truth of the resurrection. Paul understands that, in so doing, his readers will understand the centrality of this doctrine.

And so we must begin by asking why Paul’s preaching and our believing would be in vain if the resurrection did not take place? Can we not, as one senior figure in the Anglican Church suggested, simply extract moral and metaphorical meaning from this story without accepting it as being literally true?

Paul does not allow room for any such a position and Paul will unpack the reasons for this through this section. Paul understands that the gospel so insists upon the truthfulness of the resurrection account that to deny the resurrection necessarily denies the truthfulness of the gospel as a whole.

Conversely Paul understands that the resurrection of Christ both vindicates the Son of God and authenticates the gospel account. How do we know that Christ is who he claimed to be? Because he rose from the dead. How do we know that the gospel is true and trustworthy? Because Christ rose from the dead.

Christians must be reminded of this truth. Our confidence in the gospel is grounded upon the reality that we love, serve and follow a risen Messiah.

ii. The resurrection of Christ reveals the character of God

Paul’s concern, should the resurrection of Christ prove to be untrue, is that the Apostles have then misrepresented God. This is crucial. The person and character of God is seen most clearly in the God-Man, Jesus Christ and the cross and resurrection. Should the gospel accounts be untrue, how can we then be confident with regards to the person, character and intentions of God?

In the cross we see the perfect expression of God’s mercy, kindness and love and his holiness justice and righteousness fully revealed. In the resurrection we see the glory of the Son, the authority of God, over even death, and we see Christ utterly vindicated.

Acts 2:24

God raised him up, loosing the pangs of death, because it was not possible for him to be held by it.

We see in the resurrection the exaltation of the Son of God,

Acts 2:32-36

³²This Jesus God raised up, and of that we all are witnesses. ³³ Being therefore exalted at the right hand of God, and having received from the Father the promise of the Holy Spirit, he has poured out this that you yourselves are seeing and hearing. ³⁴For David did not ascend into the heavens, but he himself says,

“‘The Lord said to my Lord,Sit at my right hand,
³⁵until I make your enemies your footstool.’

³⁶Let all the house of Israel therefore know for certain that God has made him both Lord and Christ, this Jesus whom you crucified.”

If there is no resurrection, either Jesus is not who he claimed to be, God does not stand for justice or God is unable to raise him. Either way we have a God who falls short of the God described in the bible.

Our confidence in the character of God is grounded upon what we find within the pages of Scripture and, most clearly, in the death and resurrection of the Son of God. We have confidence that Paul, Peter, John, Luke, Matthew, Mark, James and the other Apostles did not misrepresent God because Christ is raised from the dead.

iii. The resurrection of Christ confirms the effectiveness of the gospel

1 Corinthians 15:17

And if Christ has not been raised, your faith is futile and you are still in your sins

The resurrection of Christ is evidence that his perfect, sinless sacrifice was both pleasing and acceptable to God. Christ is the sinless God-Man, this is why death is unable to hold him. The resurrection is an emphatic demonstration that, in triumphing over death, Christ also triumphs over sin.

How do we know that we can receive forgiveness? Through the cross and the resurrection. How do we know that we can live a new life totally unlike the life we lived before? Through the cross and the resurrection. How can we have confidence that we can overcome in our struggle against sin, weakness and temptation? Through the cross and resurrection.

iv. The resurrection of Christ confirms our hope in him

1 Corinthians 15:18-19

¹⁸Then those also who have fallen asleep in Christ have perished. ¹⁹If in Christ we have hope in this life only, we are of all people most to be pitied.

Paul’s argument is this, if there was no resurrection then all that we have believed is a lie. For the believer this should be a most horrendous thought. This would mean that our sufferings for Christ, our mortification of sin and the repudiation of our former life were for no purpose.

Paul understands, however, that because of the resurrection we can have confidence that death is not the end because death was not the end of him. The Christian hope is, therefore, grounded upon the truth of the resurrection and anchored in the hope of a future resurrection of believers. Paul proceeds to unpack and further explain this gospel hope.

b. Hope explained

1 Corinthians 15:20-28

²⁰But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²¹For as by a man came death, by a man has come also the resurrection of the dead. ²²For as in Adam all die, so also in Christ shall all be made alive. ²³But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. ²⁴Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. ²⁵For he must reign until he has put all his enemies under his feet. ²⁶The last enemy to be destroyed is death. ²⁷For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him. ²⁸When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

Paul’s argument thus turns emphatically upon the declaration, ‘But in fact Christ has been raised from the dead’ and he explains the magnificence and scope of the resurrection.

v. In his resurrection, Christ sets in reverse the effects of the fall

1 Corinthians 15:21-22

²⁰But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. ²¹For as by a man came death, by a man has come also the resurrection of the dead. ²²For as in Adam all die, so also in Christ shall all be made alive.

Paul argues in Romans that, ‘as sin came into the world through one man [Adam], and death through sin…’ (Romans 5:12) grace and life came into the world through one man, Jesus Christ (v. 15-17). For this reason, Paul describes Adam as a ‘type of the one who was to come’, referring to Christ Jesus (v. 14).

In Romans, Paul has the present effects of the gospel in view. Through Adam, all mankind became corrupt, rebellious and depraved sinners and, as such, stand condemned before a holy and righteous God. Through Christ, those who turn to him in faith are justified and receive life. The result is that believers turn from a life of sin to a life fully alive to Christ and fixed upon righteousness.

In 1 Corinthians 15, however, Paul clearly has an eschatological intention in view.

The type still functions in the same kind of way. Adam, the first man, falls and all mankind are condemned to death. Death so enters the world. Christ, the new man (and, more than this, the God-Man) comes into the world and triumphs over sin (in living the perfect life and suffering an unjust death) and triumphs over death through the resurrection. In doing so, Christ thus sets in motion a reversal of all that occurred at the fall.

vi. In his resurrection, Christ guarantees resurrection to those who believe

1 Corinthians 15:22-23

²²For as in Adam all die, so also in Christ shall all be made alive. ²³But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ.

The effect of Christ’s resurrection is that those who trust in him are guaranteed life now, Jesus says,

John 10:10-11

¹⁰The thief comes only to steal and kill and destroy. I came that they may have life and have it abundantly. ¹¹ I am the good shepherd. The good shepherd lays down his life for the sheep.

This is, predominantly, what Paul has in view in Romans 5. Here, however, in 1 Corinthians 15, Paul speaks of the bodily resurrection of believers. Adam brought only death and judgement, Christ brings life and the promise of life eternal. In this way Christ is ‘the firstfruits of those who have fallen asleep’ (v. 20). How do we know that the harvest of the resurrection of believers is to come to pass and how do we know that this life is not the end? Because we have seen the firstfruits in the resurrection of Christ.

vii. The resurrection of Christ is evidence of his present reign

1 Corinthians 15:24-27

²⁴Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. ²⁵For he must reign until he has put all his enemies under his feet. ²⁶The last enemy to be destroyed is death. ²⁷For “God has put all things in subjection under his feet.” But when it says, “all things are put in subjection,” it is plain that he is excepted who put all things in subjection under him.

Scripture paints a glorious picture of Christ,

Colossians 3:1

If then you have been raised with Christ, seek the things that are above, where Christ is, seated at the right hand of God.

Hebrews 1:3

³He is the radiance of the glory of God and the exact imprint of his nature, and he upholds the universe by the word of his power.

Scripture assures us that King Jesus actively and sovereignly reigns over all creation, but how can we be certain that this is true? We look to the empty tomb, we look to our resurrected Lord and in doing so we see that, indeed, Jesus is risen and exalted.

It is important, however, we understand the reality of our present situation. The resurrection is the demonstration the present reign of King Jesus is breaking through. Scripture describes this, however, in terms of an advancing army. The enemy is defeated, but not yet utterly vanquished. At the cross, Christ struck the decisive blow over both sin and Satan and yet people still sin and Satan still has some limited dominion. In the resurrection, Christ struck a decisive blow over death, and yet people still die.

In this sense, the resurrection looks forward to something more glorious.

viii. The resurrection of Christ anticipates his future triumph over all things, even death itself

1 Corinthians 15:24, 26

²⁴Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. [...] ²⁶The last enemy to be destroyed is death.

The cross and resurrection are the decisive, but not the final blow. The resurrection of Christ is crucial because it demonstrates and displays his mastery over all things, even death. The resurrection of the saints will be the final overthrow of the final enemy, death.

Paul has Christ’s return in mind. We see death, suffering, pain and continue in our struggle against sin. When Christ returns, all this will end and, yes, it will be a most blessed day for those who are his, but, more than this, it will be the moment the utter supremacy and glory of Christ is revealed for all to see. On that day,

Philippians 2:10b-11

…at the name of Jesus every knee should bow, in heaven and on earth and under the earth, ¹¹and every tongue confess that Jesus Christ is Lord, to the glory of God the Father.

ix. The resurrection of Christ anticipates the future triumph over all things all of which are intended to bring complete glory to the Father

1 Corinthians 15:28

²⁸When all things are subjected to him, then the Son himself will also be subjected to him who put all things in subjection under him, that God may be all in all.

There is much here which is difficult to understand, Paul’s point, however, is this: the arc of salvation history moves toward that moment when Christ is utterly triumphant and rules visibly and absolutely with every opponent, rebel and enemy utterly defeated. And then, in this moment of triumph, the Son hands everything to the Father, ‘that God may be all in all’.

You and I, if you are a believer, are involved in a storyline so utterly magnificent that it stretches beyond our brief lifetime. Our resurrection is certain because Christ was raised. Our resurrection (and indeed our salvation) is purposed to put things back to how they were intended to be. Christ reverses the effects of the fall. Our salvation and future resurrection will bring glory to God and the result is that God will be all in all.

3. GOSPEL TRUTH APPLIED

1 Corinthians 15: 29-34

²⁹Otherwise, what do people mean by being baptized on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf? ³⁰Why are we in danger every hour? ³¹I protest, brothers, by my pride in you, which I have in Christ Jesus our Lord, I die every day! ³²What do I gain if, humanly speaking, I fought with beasts at Ephesus? If the dead are not raised, “Let us eat and drink, for tomorrow we die.” ³³ Do not be deceived: “Bad company ruins good morals.” ³⁴ Wake up from your drunken stupor, as is right, and do not go on sinning. For some have no knowledge of God. I say this to your shame.

Paul understands that right thinking leads to right living and, conversely, wrong thinking leads to wrong living. Having corrected the wrong thinking put forward by his opponents, Paul seeks to correct the churches behaviour. He does this by pointing to the effects of the gospel.

a. Gospel hope encourages perseverance

The life of the Apostle is one of persecution, tribulation and very real threat of death, Paul is in danger every hour (v. 30) and he dies every day (by which he means that he suffers terribly for the sake of the gospel, v. 31). The resurrection of Christ and the assurance of a future resurrection strengthen him, however.

The assurance that death is not the end encourages boldness in the proclamation of the gospel.

b. Gospel hope encourages holiness

Paul’s struggle against sin is grounded upon the truth that there is more than just this life. We may sometimes ask ourselves the question, why must I go without when others indulge the flesh, pursue wealth and apparently thrive in their sin? It is important to remember that there is a lasting and greater reward for those who believe.

If it were not for the resurrection of the dead there would be no benefit in self-discipline and no danger in indulgence.

c. Gospel hope stems from and draws us into a greater knowledge of God

Consider Paul’s condemnation of those who preach such a false and distorted gospel in denying the resurrection of the dead, ‘For some have no knowledge of God.’ (v. 34). This is brutal. Paul is saying, in effect, that those who deny the resurrection of the dead are, in fact, ignorant of and strangers to God. It is so important that believers grasp hold of this lest we hold to loosely to the truth of Scripture.

Paul’s point is this, if we deny the truth of Scripture which reveals these very things about God, we close our eyes, minds and hearts to the reality of who God is. There are people, sadly, even within the church who have compromised on the truth of Scripture and, in doing so, have recreated a ‘god’ in their own image. They truly do not know God.

There is, however, a great encouragement in this. In receiving, standing in and holding fast to the gospel we come to know God and, in knowing him, we find him to be altogether wonderful and altogether glorious. The promise of the gospel is one day he will return for those who love him and we will be with him. This, my friends, is the most glorious truth of all.

Copyright Firwood Church 2009

In this second of the ‘The Most Important Thing’ series, Andy Evans  examines the Truth of the gospel for which Paul contends in his letter to the Corinthians.

Click here to read the online notes which accompany this message.

These are the notes of a sermon preached at Firwood Church by Andy Evans on the morning of the 5 April 2009; these notes are, therefore, intended to be read in conjunction with the sermon. 

To listen to or download the sermon, click here.

Click here to download the notes in PDF format.

THE MOST IMPORTANT THING – WEEK 1, GOSPEL FOUNDATION

1 Corinthians 15:1-11

¹Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, ²and by which you are being saved, if you hold fast to the word I preached to you- unless you believed in vain.

³For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, ⁴that he was buried, that he was raised on the third day in accordance with the Scriptures, ⁵and that he appeared to Cephas, then to the twelve. ⁶Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. ⁷Then he appeared to James, then to all the apostles. ⁸Last of all, as to one untimely born, he appeared also to me. ⁹For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. ¹⁰But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. ¹¹Whether then it was I or they, so we preach and so you believed.

1. INTRODUCTION – THE GOSPEL FOUNDATION

a. A Call for Believers to Remember

1 Corinthians 15:1-11 is perhaps the most systematic Gospel presentation in the whole of Scripture and is, therefore, of great benefit to non-believers. It is important to note, however, that this passage is addressed, not to unbelievers, but to brothers and sisters in Christ. Paul will begin with a reminder,

1 Corinthians 15:1a

Now I would remind you, brothers, of the gospel I preached to you…

It would seem, therefore, that there is a need for believers to be reminded of the Gospel we received on coming to faith. Paul has a greater application in mind in calling believers to remembrance. We must first, however, consider the shape and structure of his gospel summary.

b. The Need for Urgent Application

1 Corinthians 15:1-11 presents the would-be preacher with an unusual prospect that appears to defy traditional sermon structures. The revealed wisdom is that sermons should be structured thus: exposition of the text, explanation of the text and then application of the text. When we read this passage of Scripture, however, we find that Paul peculiarly chooses to begin this section with the application up front.

A number of years ago I was living with some student friends in rented accommodation. One day I was working from home as the landlord was undertaking some electrical repairs. There was a switch not too far from the front door that had been causing minor electrical shocks and the landlord had disconnected this until he had opportunity to repair the faulty wiring. This was his opportunity.

I remember him shouting me part way through the job and telling me that he was nipping home to get some tools, he warned me not to touch the switch as it was now live and dangerous. Shortly after this one of my housemates arrived home unexpectedly early. I remember shouting like some lunatic from upstairs, ‘Don’t touch the switch’.

You see what I did there? I led straight off with the application.

A couple of months ago when my now 19 month old son, Gideon Thomas, was just beginning to toddle, I arrived home from work as Caroline, my wife, was preparing dinner. The oven was on and I stupidly left the gate between the living room and the kitchen open. As Caroline was asking me about my day, I caught movement in my peripheral vision and looked just in time to see Gideon toddling towards the oven, water steaming away in pans on the hob.

Can you guess what I did? Yes, I moved straight to the application: ‘Caroline, watch Gideon!’

Now, I could have handled both of these incidents somewhat differently. I could have begun with explanation, ‘You will never guess what happened today’, or even outline the implications behind my intended application, ‘Do you know what, electricity can be very dangerous, deadly even’. The problem with this is that the situation poses immediate danger. Immediate action and application is required in order to prevent serious injury or even death.

c. The Reason for the Need for Urgent Application

i. In Corinth

The situation in Corinth circa AD 50 is similarly dangerous.

Picture the scene, Paul arrives in Corinth in either 48 or 49 AD and spends 18 months preaching the Gospel, discipling new converts and establishing the church. He then embarks on a third missionary journey and arrives in Ephesus around 53 AD. He writes this letter from Ephesus between 53 and 55 AD.

The question we must ask is what happened in the intervening period that should require an intervention as stark and even harsh as this letter to the Corinthian church.

In reading 1 Corinthians, a number of themes reoccur. Paul addresses their apparent confidence in their own wisdom and knowledge and in their social superiority and writes,

1 Corinthians 1:18

²⁶For consider your calling, brothers: not many of you were wise according to worldly standards, not many were powerful, not many were of noble birth. ²⁷But God chose what is foolish in the world to shame the wise; God chose what is weak in the world to shame the strong; ²⁸God chose what is low and despised in the world, even things that are not, to bring to nothing things that are, ²⁹so that no human being might boast in the presence of God. ³⁰And because of him you are in Christ Jesus, who became to us wisdom from God, righteousness and sanctification and redemption, ³¹so that, as it is written, “Let the one who boasts, boast in the Lord.”

In seems that in Paul’s absence an arrogant spirit has infiltrated the church and that this has manifested itself in rival camps (‘I follow Paul or I follow Apollos or I follow Cephas’, 1 Corinthians 3), hyper-spirituality fed by an over-realised eschatology and outright immorality.

ii. Today

Fundamentally, things do not change: Evangelicalism in 2009 feels very much like Corinth in the middle of the First Century. Similarly, the church is under attack from high profile distortions of the gospel resulting in the health, wealth and prosperity gospel, the self-help gospel and charismania.

All of this results from an over-realised eschatology and an unhealthy fixation on the now. I want prosperity, health, comfort, solutions, influence and authority NOW.

d. Application Explained: Received/Stand/Hold Fast

1 Corinthians 15:1-3

¹Now I would remind you, brothers, of the gospel I preached to you, which you received, in which you stand, ²and by which you are being saved, if you hold fast to the word I preached to you- unless you believed in vain.

The object is the gospel, Paul will return to this and define the fundamental of the gospel in a moment, but he leads off by instructing the Corinthian believers in terms of the application of this lesson.

The application of the gospel as set forth in these two verses forcefully resist any gospel-distorting emphasis on the now.

i. The Gospel must be received

Paul begins with the truth that the gospel must be received. If you are believer in Christ you will know this to be the case as you will have experienced this receiving of the gospel in your own life. Someone somewhere proclaims the gospel and, as you hear, it becomes more than an idea that is out there, it becomes a reality which takes root in your soul. This is more than believing it is receiving. We do not simply believe that this is propositionally true, but we accept it as the truth.

ii. The Gospel is the thing in which we stand

To receive the Gospel inevitable leads to a life that is then grounded upon the Gospel. It is not possible to genuinely receive the Gospel and then continue to live life as before. The Gospel changes everything. We receive Christ as Redeemer to live a life of freedom, hating and flee from sin. We receive Christ as merciful Saviour and are call to show forth the mercy and love of Christ. We receive Christ as the light and are called to walk in the light as he is in the light (1 John 1:7).

Everything changes.

We received the Gospel and we stand in the Gospel. It is the thing that keeps us secure, that enables us to live the life Christ calls us to live.

The Gospel is more than just a prayer, more than just a momentary – even emotional – response. It is a decision that results in a life change and the evidence of this life change is seen in fruit in keeping with righteousness. And so, this standing in the Gospel is evidenced in a love of Christ, a love of Scripture, a love of our brothers and sisters in Christ and the fruit of the Spirit made manifest in increasing measure.

iii. The Gospel must be held fast

The outworking of the Gospel is salvation for those who believe. In this sense, the Gospel is conditional, believers are exhorted to ‘hold fast to the word I preached to you’. All Christians are called to hold faithfully to the Gospel, indeed more than this, Jude urges us to ‘to contend for the faith that was once for all delivered to the saints’ (Jude 3).

Those who stand firm to the end will be saved.

2. THE GOSPEL DEFINED

1 Corinthians 15:3-7

³For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, ⁴that he was buried, that he was raised on the third day in accordance with the Scriptures, ⁵and that he appeared to Cephas, then to the twelve. ⁶Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. ⁷Then he appeared to James, then to all the apostles.

a. The Origin of the Gospel

The Gospel did not originate with Paul. Paul, like us, received the Gospel. Paul, unlike us, received the Gospel from the risen and exalted Christ.

This is important in that it elevates Paul to the same position as the Old Testament Prophets; he speaks on behalf of God. Indeed, in the previous chapter, Paul defines true spirituality as recognition of his apostolic authority,

1 Corinthians 14:37

If anyone thinks that he is a prophet, or spiritual, he should acknowledge that the things I am writing to you are a command of the Lord.

This is an important moment in understanding the authority of Scripture. Paul is able to say, in effect, ‘Thus says the Lord’, because he is a messenger passing on what he has himself received.

Paul elsewhere will describe his ministry in the following terms, ‘we are ambassadors for Christ, God making his appeal through us’ (1 Corinthians 5:20).

b. Of First Importance

Paul sets forth the fundamentals of the Gospel as the most important thing. If these things truly are ‘of first importance’ they should be central preoccupation for the church and believers everywhere. We can disagree on minor and peripheral issues, but if something is of ‘first importance’ there can be no disagreement or disunity.

Paul sets forth the following as of ‘first importance’:

i. Christ – that God became flesh

Theologians believe that Paul reworked this entire section from a Christian creed. Whether Paul coined the creed himself or borrowed a formula already in usage does not matter. It is clear, however, that Paul returns to this construction time and time again. We should, therefore, pay close attention to any variations. Elsewhere Paul writes that ‘we believe that Jesus died and rose again’ (1 Thessalonians 4:14). Here, however, Paul uses the Messianic title, ‘Christ’,

1 Corinthians 15:3

³For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures

We see then that the first Gospel foundation is that a historical person with a prophetic significance came into history. The Gospel depends, therefore, on the truth that Jesus lived, but more than this, that this same Jesus is the God-Man, the Word made flesh.

ii. Christ died

The second Gospel foundation is that this God-Man died a genuine, irrefutable death. This is the significance of the following assurance that Christ ‘was buried’ (v. 4). Theories that question the literal death of Christ are simply incompatible with the Gospel. Paul reminds us that Christ died and was buried.

iii. A purposeful death – Christ died for our sins

But more that this, the purpose of Christ’s death is important. Christ was unjustly slaughtered by wicked men. This does not mean that his death was purposeless, however, Paul assures us that Christ died for a reason: he died for sin. Again, the construction of this passage is significant and it is likely that Paul is at least alluding to (and possibly quoting from) Isaiah 53 in the Septuagint,

Isaiah 53:5-6

⁴ Surely he has borne our griefs
and carried our sorrows;
yet we esteemed him stricken,
smitten by God, and afflicted.
⁵ But he was wounded for our transgressions;
he was crushed for our iniquities;
upon him was the chastisement that brought us peace,
and with his stripes we are healed.

⁶ All we like sheep have gone astray;
we have turned-every one-to his own way;
and the LORD has laid on him
the iniquity of us all.

Note also the personal application: Christ did not simply die for sin, he died for our sin – for the sin of those who receive, stand and hold fast to the Gospel.

iv. A planned death – according to the Scriptures

The cross and resurrection were not an accident. It was not a weak moment in which God became distracted and things span out of control. The cross and resurrection were the plan. This is why Paul emphasises that the death and resurrection of the Son of God were in complete accordance with Scripture. Elsewhere Peter preaches that Jesus was ‘delivered up according to the definite plan and foreknowledge of God’ (Acts 2:23).

When Christians look to the cross they see the commencement of God’s plan for salvation. In the empty tomb Christians see the consummation of God’s plan for salvation.

v. Christ was raised

1 Corinthians 15:3-8

³For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, ⁴that he was buried, that he was raised on the third day in accordance with the Scriptures, ⁵and that he appeared to Cephas, then to the twelve. ⁶Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. ⁷Then he appeared to James, then to all the apostles. ⁸Last of all, as to one untimely born, he appeared also to me.

As we move through 1 Corinthians 15 over the next three weeks, it will become abundantly clear that the resurrection is fundamental to the very Gospel. Paul will say that, without the resurrection our faith is futile (v. 17).

For this reason Paul then goes to some length to cement the historicity of the resurrection.

vi. Christ appeared

Paul then presents us with a list of some of those who Christ appeared to:

• Cephas (v. 5a);

• ‘then to the twelve’ (v. 5b);

• ‘Then he appeared to more than five hundred brothers at one time…’ (v. 6);

• ‘Then he appeared to James…’ (v. 7a);

• ‘…then to all the apostles’ (7b);

• and then ‘Last of all, as to one untimely born, he appeared also to me [Paul]‘.

Why is this list of witnesses included in Paul summation of the Gospel fundamentals? Firstly we must understand that what is being described is not simply a visual appearance. The Gospel accounts are clear on this matter. Jesus ate while he was with the disciples, Thomas places his hands inside the wounds of the resurrected Christ. Consider the physicality of John’s description of this encountering of the resurrected Jesus,

1 John 1:1

That which was from the beginning, which we have heard, which we have seen with our eyes, which we looked upon and have touched with our hands, concerning the word of life

The resurrected Jesus was not an apparition and he was not a ghost. These people witnessed, interacted with and touch a bodily resurrected Jesus. Paul will, in the remainder of the chapter, expand upon the importance of a bodily resurrection, but for now we must recognise that it simply will not do to say that the resurrection was a ‘spiritual’ event only. Paul is clear. Scripture is clear. Jesus was physically raised from dead.

What is more, Paul insists that this truth, along with the cross, is of ‘first importance’.

3. THE GOSPEL EFFECTS

Paul then addresses his part and position in the unfolding of the Gospel and arrives at four curious conclusions,

1 Corinthians 15:8-11

8Last of all, as to one untimely born, he appeared also to me. 9For I am the least of the apostles, unworthy to be called an apostle, because I persecuted the church of God. 10But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me. 11Whether then it was I or they, so we preach and so you believed.

a. Paul embraces opposition

When Paul writes, ‘Last of all, as to one untimely born, he appeared also to me.’, he uses a most curious expression not found anywhere else in Scripture. The word here translated ‘untimely born’, ektroma, is preceded by the definite article and literally means ‘the abortion’ or ‘the miscarriage’. This phrase causes some difficulty for translators as, strictly speaking, it does not make sense and it is difficult to understand what Paul means. We know that Paul’s conversion and commission was late and unique and one can understand why Paul imagined that this made him somehow a lesser apostle, but this sense is not quite captured in the phrase ‘miscarriage’ or ‘abortion’.

It is helpful to understand that some theologians believe this term was used by Paul’s opponents to denigrate his authority and ministry. If this is the case, and I believe the arguments are persuasive, then Paul’s response is as shocking as the slander of the opposition. Paul is, in effect, embracing the most shocking of terms and, in effect, saying, ‘Yes, I am the abortion, I am as one abnormally born, in fact, I am the least of all the apostles’.

But to what end does Paul make such a shocking admission, the answer is found in verse 10, ‘But by the grace of God I am what I am, and his grace toward me was not in vain.’

The effect of the Gospel is this, Paul understands that in his weakness Christ is made most glorious and in his ignominy Christ is seen as most gracious,

2 Corinthians 12:9b-10

…Therefore I will boast all the more gladly of my weaknesses, so that the power of Christ may rest upon me. ¹⁰ For the sake of Christ, then, I am content with weaknesses, insults, hardships, persecutions, and calamities. For when I am weak, then I am strong.

In this there is a harsh lesson for believers faced with opposition. It may be that you have been faced with cruel and unjust criticism and slander. It may be that in such moments the urge to strike back is almost irresistible. It may be that you respond differently and each blow crushes your spirit. It seems that the secret to resisting such attacks is to understand the dynamic behind our instinctive response to such circumstances.

The truth is we want to be respected, highly regarded and loved. The truth is that we want to be recognised for our achievements. If our priority were as Paul’s priority, the glory of Christ, then we would see in such insults an opportunity to make ourselves small and Christ great.

b. Paul celebrates grace

This, then, changes the way we understand the following statement, ‘But by the grace of God I am what I am’ (v. 10). Paul’s point is this: because he was a persecutor of the church, there is little danger that he will become tempted to believe that his apostolic calling is a result of his own righteousness. On the contrary, Paul understands that his calling, his ministry and the effectiveness of his ministry is a result of the sheer grace of God at work in his life.

This is why it is crucially important that believers see themselves as they truly are: once a rebellious sinner rescued by sheer grace. This is the natural conclusion of the heart that receives the Gospel-truth that ‘Christ died for our sins’. Not just Paul’s sins, not just the sins of the criminals and hardcore thugs. Christ died for my sins and through his sheer grace, I am what I am.

c. Paul is motivated by grace

1 Corinthians 15:10

¹⁰But by the grace of God I am what I am, and his grace toward me was not in vain. On the contrary, I worked harder than any of them, though it was not I, but the grace of God that is with me.

Note Paul’s response to the recognition of grace at work in his life: the cross drives him to work hard. Now this is an important point which is out of kilter with the popular conception in some areas of Evangelicalism.

There is an old maximum that was popular in churches in the 1980s that read, quite simply, ‘Let go, let God’. Now, I am not saying that there is no truth whatsoever in this, but I have seen it understood and applied in a way which is altogether unbiblical.

I have heard Christians counsel other believers to sit back and not feel pressured to take part in ministry, even to the extent where I have heard it said that Christians need not attend bible studies or church services.

Now this is utterly at odds with Paul’s experience of grace and runs contrary to Scripture.

For Paul, grace was not some abstract, airy-fairy, wish-washy feeling but a dynamic, energetic force motivating him to a life of sacrificial Christ-exalting service; he worked harder than any of the other Apostles understanding that it was, in fact, the grace of God motivating and enabling him.

Consider the following,

2 Corinthians 5:14-15

¹⁴For the love of Christ controls us, because we have concluded this: that one has died for all, therefore all have died; ¹⁵and he died for all, that those who live might no longer live for themselves but for him who for their sake died and was raised.

Philippians 2:12-13

¹²Therefore, my beloved, as you have always obeyed, so now, not only as in my presence but much more in my absence, work out your own salvation with fear and trembling, ¹³for it is God who works in you, both to will and to work for his good pleasure.

Receiving, standing and holding fast to the Gospel is evidenced in a life submitted to Christ. This act of submission is hard work, we sweat, we toil and we bleed in the shadow of the cross, knowing that anything we might achieve for Christ’s sake is a result of his controlling/compelling love and God at work in us both willing and working his good pleasure.

The truth is that believers to not feel pressured to work hard for the Gospel, rather we feel compelled to work hard for the Gospel. Christians should, however, encourage and stir one another up all the more as we see the Day approaching (Hebrews 10:25).

d. Paul rightly understands his position

And so Paul works hard understanding that it is, in fact, Christ working in and through him. Christ is, therefore, the recipient of all the praise and all the glory. But more than this, Paul is led to a natural conclusion,

1 Corinthians 15:11

Whether then it was I or they, so we preach and so you believed.

Paul understands that through him, in spite of him and without him the Gospel will advance. Christ is the Risen and Exalt King who reigns and Christ is the Advancing Conqueror. Paul recognises that Christ is the object, the means and the end of the Gospel and wherever the Gospel goes forth, King Jesus is at work.

Copyright Firwood Church 2009

In this first of the ‘The Most Important Thing’ series, Andy Evans puts forward the non-negotiable foundations of the Gospel.

Click here to read the online notes which accompany this message.