In the last section,
vv. 5-11, Paul laid out proof “
that Christ died for our sins according to the Scriptures and that He was buried, and that He was raised on the third day according to the Scriptures” (
1 Cor 15:3-4).
It would have been difficult for these original readers to counter Paul’s arguments because they knew the character of the people who witnessed it. Cephas (aka Peter) was one of the ministers at this church (see 1:12), and the resurrected Jesus appeared to him. He also appeared to the other apostles collectively. Then there were 500 others, most of whom were still living, who saw Him alive after His death. These Christians no doubt knew many of those witnesses. Then He appeared to James, whom
Acts 15:13–21 and
Acts 21:17–18 imply had a leadership role among the elders in Jerusalem. And finally Jesus appeared to Paul, who established this very congregation at Corinth.
So there was no debate over whether
Jesus was raised from the dead. There was too much evidence for these Christians to argue about that. Yet there was debate about resurrection, as follows...
15: 12 Now if Christ is preached, that He has been raised from the dead, how do some among you say that there is no resurrection of the dead?
The debate was over whether
believers would be resurrected.
That was a longstanding debate, actually. It was the chief doctrinal issue that separated the Pharisees (who said yes) and Sadducees (who said no). Certainly many of the early Christians were former Sadducees, and perhaps their backgrounds made the resurrection of believers difficult for them to accept.
So Paul lays out his argument, which is essentially “
if you can believe Christ was raised, you can believe His followers will be raised.” But he makes that point from the negative rather than from the positive and drives the point home hard...
15:13 But if there is no resurrection of the dead, not even Christ has been raised; 14 and if Christ has not been raised, then our preaching is vain, your faith also is vain. 15 Moreover we are even found to be false witnesses of God, because we testified against God that He raised Christ, whom He did not raise, if in fact the dead are not raised. 16 For if the dead are not raised, not even Christ has been raised; 17 and if Christ has not been raised, your faith is worthless; you are still in your sins. 18 Then those also who have fallen asleep in Christ have perished. 19 If we have hoped in Christ in this life only, we are of all men most to be pitied.
Resurrection is central to Christian teaching. If in fact it doesn’t happen, then Christ is still a dead man, our faith is worthless, Paul and the apostles are liars, we are all still in our sins, dead believers are in Hell, and believers are pitiful. If we eat, drink, live, die, and that’s it – we are pretty pathetic creatures.
It would be impossible for them to throw out the resurrection of believers and still believe anything else Paul said. They needed to either accept resurrection or renounce Christianity altogether. There really is no other choice.
Satisfied that he had laid out an effective argument for the resurrection of believers now, Paul explains the theology of resurrection.
15:20 But now Christ has been raised from the dead, the first fruits of those who are asleep. 21 For since by a man came death, by a man also came the resurrection of the dead. 22 For as in Adam all die, so also in Christ all will be made alive. 23 But each in his own order: Christ the first fruits, after that those who are Christ’s at His coming, 24 then comes the end, when He hands over the kingdom to the God and Father, when He has abolished all rule and all authority and power. 25 For He must reign until He has put all His enemies under His feet. 26 The last enemy that will be abolished is death. 27 For He has put all things in subjection under His feet. But when He says, “All things are put in subjection,” it is evident that He is excepted who put all things in subjection to Him. 28 When all things are subjected to Him, then the Son Himself also will be subjected to the One who subjected all things to Him, so that God may be all in all.
Here are the key points:
- Christ died for us as a first-fruit, foreshadowing what will happen with us (v. 20).
- Death came from one man to everyone (v. 21)
- Resurrection from the dead likewise came from man to everyone (v.21)
- Everyone dies because of Adam (v. 22)
- Similarly, everyone in Christ will live after death because of Christ (v. 22)
This will happen in a predetermined order. Here's the chronology:
- Christ was raised and went ahead of us to fight the battle that needed fought (v. 23)
- When He comes back, His people will be resurrected (v. 20)
- He will destroy His enemies - “all dominion, authority, and power” (v. 24-25).
- He will hand the kingdom over to the Father (v.24)
- Death will be destroyed (v.26)
- Everything except the Father will be subject to Him (vv.25, 27-28)
- Christ Himself will be subjected to the Father (v. 28)
This will result in “God being all in all” (v.28)
SIDE NOTE
15:29 Otherwise, what will those do who are baptized for the dead? If the dead are not raised at all, why then are they baptized for them?
The phrase “Baptized for the dead” has stumped Bible students for as long as the New Testament has been available, and I certainly can’t resolve the question conclusively. Mormons actually practice baptizing living people for people who have died – those who either were not Mormon or whose faith is unknown. This is why the Mormon church is such a wealth of information on genealogy – an individual will be baptized for all of his or her ancestors whose faith was unknown, so they spend a great deal of effort knowing accurately who their ancestors are. Some historical sects of Catholicism baptized people on behalf of unbaptized dead people as well. But nothing in the Bible nor in all of our historical knowledge suggests this was ever an early Christian practice.
I have come to my understanding on this verse by simply following Paul’s train of thought and his arguments leading up to it. But as confident as I am tempted to feel about my understanding of this phrase, there are problems with it. I will share those, too.
Paul has clearly been pressing the point that if Jesus was not resurrected then our faith is worthless. And so, in vv. 29-30, it seems clear to me that he is reiterating that: “If there’s no resurrection, why we baptizing people for a dead man (Christ)?”
Here’s the problem with that. The Greek at the end of the verse literally translates: “then why are they baptized for dead PEOPLE.” It is a plural, but Christ is singular.
Yet this is the only reading that I feel otherwise fits the context.
I have read Greek scholars who say that in that culture there was a “plural singular” that was used for royalty and others of high esteem. I guess that could support my interpretation, but I don’t have that level of Greek knowledge to verify it.
So my tentative understanding of baptizing for the dead is “baptizing for a dead Jesus” because it matches Paul’s flow of thought, but I’m happy to change that if I ever find a solution that fits better.
30 Why are we also in danger every hour? 31 I affirm, brethren, by the boasting in you which I have in Christ Jesus our Lord, I die daily. 32 If from human motives I fought with wild beasts at Ephesus, what does it profit me? If the dead are not raised, let us eat and drink, for tomorrow we die. 33 Do not be deceived: “Bad company corrupts good morals.” 34 Become sober-minded as you ought, and stop sinning; for some have no knowledge of God. I speak this to your shame.
This flows easily from my understanding of v.29, essentially, “why are people baptized for a dead man, and why do I put myself in so much constant danger for someone who is dead?”
Everything we do is meaningless without His resurrection.
Paul supports this argument by quoting
Isaiah 22:13, the context of which is reckless living – let’s “
eat drink, and be merry, for tomorrow we will die.” This was similar to the Epicurean philosophy of their day.
Finally, Paul supports his conclusion with a quote from a secular writing that was popular in his time:
V. 33, “
Bad company corrupts good morals.” This was a quote from Greek literature - a comedy called Thais written by Menander. Here’s a link to an English translation, but you’ll need to scroll way down or search for the word “Thais”:
www.archive.org/stream/menanderprincip00mena/menanderprincip00mena_djvu.txtPaul’s point is: Those who teach that there is no resurrection are bad company. Stay away from them.
