“Let’s eat and drink, for tomorrow we die”
Otherwise, what will those people do who receive baptism on behalf of the dead? If the dead are not raised at all, why are people baptized on their behalf?
Now that Paul has described the eschatological resurrection, he returns to his argument for the truth of that event. First, he showed that the resurrection of the dead-ones follows from the Corinthians’ belief in Christ’s resurrection out of the dead-ones; now he argues for it based on their actions. Apparently, some of the Corinthians were being baptized on behalf of “the dead-ones” (Gk: tōn nekrōn), which implies a belief in post-mortem salvation in the Corinthian church. (Paul doesn’t explicitly endorse or reject this belief.) But how is this baptism useful at all if the dead-ones will never be raised?
And why are we putting ourselves in danger every hour? I die every day! That is as certain, brothers and sisters, as my boasting of you—a boast that I make in Christ Jesus our Lord. If I fought with wild animals at Ephesus with a merely human perspective, what would I have gained by it? If the dead are not raised, “Let us eat and drink, for tomorrow we die.”
The second argument from the Corinthians’ actions is in regard to the danger that they (and he) put themselves in for Christ. If there’s no resurrection, then there’s no point for them to put themselves in danger. They should maximize their pleasure in this life, because there’s nothing to look forward to after it! Paul quotes Isaiah 22:13 (LXX), which describes the attitude of rebellious Israel in rejoicing when they should be mourning; he’s implicitly indicting his readers, showing them that if they carry their denial of the resurrection to its logical conclusion, they would be just like rebellious Israel.
Do not be deceived: “Bad company ruins good morals.” Sober up, as you rightly ought to, and sin no more, for some people have no knowledge of God. I say this to your shame.
After accusing the Corinthians of acting like rebellious Israel (as he did earlier in the same letter; see 1 Cor. 10:1-13), Paul quotes a proverb from the Greek poet Menander’s Thais. Most likely, this is to accuse them of getting their false beliefs about the resurrection from the pagans that they associated with (1 Cor. 8:7-10; 10:14-30; cf. Acts 17:31-32). They’re expected to stop associating with these people, who “have no knowledge of God” and are corrupting the Corinthians’ own beliefs about God.
“With what kind of body do they come?”
But someone will ask, “How are the dead raised? With what kind of body do they come?” Fool! What you sow does not come to life unless it dies. And as for what you sow, you do not sow the body that is to be but a bare seed, perhaps of wheat or of some other grain.
Paul anticipates that some of the Corinthians will reject the resurrection because they can’t fathom what kind of body a resurrected person would have. In response, he continues his agricultural metaphor from earlier (vv. 20, 23). If the resurrection of the dead is like a harvest, then the bodies we die in are like seeds that are sown, which will return to life (according to the ancient understanding of plant growth: cf. John 12:34). However, as with seeds, the body that’s raised from the dead isn’t the same as the body that died; it will be much greater.
But God gives it a body as he has chosen and to each kind of seed its own body. Not all flesh is alike, but there is one flesh for humans, another for animals, another for birds, and another for fish. There are both heavenly bodies and earthly bodies, but the glory of the heavenly is one thing, and that of the earthly is another. There is one glory of the sun and another glory of the moon and another glory of the stars; indeed, star differs from star in glory. So it is with the resurrection of the dead. What is sown is perishable; what is raised is imperishable. It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power. It is sown a physical body; it is raised a spiritual body. If there is a physical body, there is also a spiritual body.
Continuing his argument, Paul points to the different kinds of bodies that humans and animals have, as well as the differing glory of things on earth and in the heavens, to prove to the Corinthians that it’s plausible that we’ll be resurrected with a different (and more glorious) body. Whereas the human body that is “sown” (continuing the agricultural metaphor) is perishable, dishonorable, weak, and “soulish” (Gk: psychikon), the body that’s raised from the dead will be imperishable, glorious, powerful, and “spiritual” (Gk: pneumatikon). The distinction between “soulish” and “spiritual” doesn’t mean that our resurrection bodies will be incorporeal, but that they won’t have the same sinful desires that they now do, as shown by the contrast between these two terms elsewhere (1 Cor. 2:13-15; Jude 19; cf. Jas. 3:15).
Thus it is written, “The first man, Adam, became a living being”; the last Adam became a life-giving spirit. But it is not the spiritual that is first but the physical and then the spiritual. The first man was from the earth, made of dust; the second man is from heaven. As one of dust, so are those who are of the dust, and as one of heaven, so are those who are of heaven. Just as we have borne the image of the one of dust, we will also bear the image of the one of heaven.
Like earlier (v. 22), Paul contrasts Adam, who “became a living soul” (Gk: egeneto... eis psychēn zōsan; Gen. 2:7 LXX), with Christ, who “became a life-giving spirit” (Gk: eis pneuma zōopoioun), in order to illustrate the contrast between our current “soulish” bodies and our future “spiritual” bodies. Some translations (such as the NRSVUE above) unfortunately translate psychikon as “physical,” which makes it seem like our resurrection bodies will be incorporeal. The context refutes this, as it makes clear that these future bodies will be like Christ’s, which is physical with flesh and bones (Lk. 24:39).
The contrast between “those who are earthy” (Gk: hoi choikoi) and “those who are heavenly” (Gk: hoi epouranioi) makes it seem as though Paul has two groups in mind, perhaps those who believe in this life and those who don’t. Once again, the context contradicts this misreading. The same “all” who now “are dying in Adam” “will be made alive in Christ” (v. 22), and Paul and his audience themselves are “earthy” and will one day be “heavenly” (v. 49). The contrast here isn’t between two groups of people that now exist, but between our current state and our resurrection state, which is the main point of this section of Paul’s argument.
What I am saying, brothers and sisters, is this: flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable.
“Flesh and blood” (Gk: sarx kai haima) is an idiom referring to mortal humans (Matt. 16:17; Eph. 6:12; Heb. 2:14-15; cf. Lev. 17:11, 14 LXX), which is made clear by the parallelism with “perishable” (Gk: phthora). Elsewhere, however, Paul refers to God’s kingdom as a present reality to which God has brought us (Col. 1:13), which is characterized not by physical blessings but by “righteousness and peace and joy in the Holy Spirit” (Rom. 14:16). Thus, when he states that mortal humans can’t enter God’s kingdom, he isn’t referring to the kingdom as it exists now, but to God’s kingdom in its eschatological, fully realized form, when Christ gives up the kingdom to the Father (vv. 24, 28).
“Thanks be to God!”
Look, I will tell you a mystery! We will not all die, but we will all be changed, in a moment, in the twinkling of an eye, at the last trumpet. For this perishable body must put on imperishability, and this mortal body must put on immortality.
Paul says that he’ll reveal a “secret” (Gk: mystērion) to the Corinthians. Not all people will die, but some people will still be alive when the resurrection takes place at the “last trumpet” (cf. 1 Thess. 4:16), and their (living) mortal and perishable bodies will be changed to become immortal and imperishable! As far as I can tell, this fact wasn’t revealed to any writer before Paul. Pre-tribulationists argue that the “secret” is that this resurrection will take place before the tribulation. However, there’s no indication that the timing of the resurrection is in question here; on the contrary, the secret is that “we will not all die.”
When this perishable body puts on imperishability and this mortal body puts on immortality, then the saying that is written will be fulfilled: “Death has been swallowed up in victory.”
This is a paraphrase of Isaiah 25:8 (LXX), which actually states, “Death prevailed and swallowed them up” (Gk: katepien ho thanatos ischusas)! In context, Isaiah says that the wicked nations and their rulers and cities will be destroyed and swallowed up by death (25:2, 8), but with the effect that “strong peoples will glorify you, cities of ruthless nations will glorify you” (25:3). God will then bring gladness to all nations and wipe away every tear (25:6-9). Paul applies this quotation to the resurrection; in context, it refers not to the resurrection of believers, but to the restoration of those who were punished even to death by God for their sins!
“Where, O death, is your victory? Where, O death, 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.
The meaning of the original quotation in context has been reversed again, as it states, “Shall I ransom them from the power of Hades? Shall I redeem them from death? O Death, where are your plagues? O Hades, where is your destruction? Compassion is hidden from my eyes” (Hos. 13:14). This refers to the utter destruction that God was about to bring upon rebellious Israel (13:7-16); yet God will have compassion on them and heal them (14:1-7). Once again, Paul is looking at the context and seeing that God plans to restore the rebels that he has punished, even those he has punished unto death! Therefore, he applies this prophecy to the resurrection of the dead.
It’s not a coincidence that both of the Old Testament quotations in vv. 54-55 were originally about the punishment of sinners unto death. As seen earlier in this chapter, the resurrection of the dead, for Paul, is inseparable from the subjection and restoration of God’s enemies so that God becomes all in all (vv. 24-28). This necessarily includes the restoration even of those who have been justly destroyed by God! Once death and its “sting,” sin, have been completely removed, there will be no more room for rebellion. This will be the total victory of God, through Jesus Christ, over all his enemies.
Therefore, my beloved brothers and sisters, be steadfast, immovable, always excelling in the work of the Lord because you know that in the Lord your labor is not in vain.
Now that Paul has finished his argument in support of the resurrection, and shown that this resurrection will accomplish the final victory of God over all rebels, he returns to the topic at the beginning of the chapter: for the Corinthians to remain steadfast (vv. 1-2). Whereas he originally exhorted them to remain steadfast in believing the good news, he now exhorts them to remain steadfast in their good works, supporting this exhortation with a paraphrase of Isaiah 65:23 (LXX), “they will not toil in vain.” Paul connects this to his discussion of the resurrection of the dead with the preposition hōste; they should be steadfast in their toil because they have hope in the resurrection.
Conclusion
1 Corinthians 15 remains one of the most important, and interesting, chapters of the Bible. It begins with a concise statement of the good news of Christ's death for our sins and resurrection (vv. 1-11), and launches into a defense of the resurrection of the dead (vv. 12-18). The resurrection is defended on pragmatic, ethical, and logical grounds (vv. 29-50). Paul emphasizes that the resurrection of the dead will involve absolutely all people, even God's enemies (who have been punished by him unto death!), who will be subjected to him and no longer continue in rebellion (vv. 20-28, 51-57). Together with him, we can say: Thanks be to God, who gives us the victory through our Lord Jesus Christ!
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