What Paul Delivered
There are many great chapters in the Bible, and surely one of the greatest is the resurrection chapter, First Corinthians 15. There were some in the church at Corinth who had been denying the resurrection of the body. Paul asked, “...how say some among you that there is no resurrection of the dead?” (1 Cor. 15:12.) Paul warned Timothy of Hymenaeus and Philetus, who were teaching that the resurrection had passed (2 Tim. 2:16-18).
The resurrection is a cardinal doctrine of the Bible. There are allusions to the Lord’s resurrection or all mankind’s resurrection in many places in the Old Testament (Job 19:25-26; Psa. 16:8-12; Isa. 53:10; Ezek. 37; Dan. 12:2). Jesus himself prophesied of his resurrection (Matt. 16:21; Mark 8:31; 9:31; 10:33-34; Luke 9: 22; 18:31-33; 24:6-7). If the subject were not important, why would there be so much in the Bible on it? Why would Paul discuss this matter in one whole chapter in the New Testament? Why would Paul tell of Hymenaeus and Philetus who had erred from the truth saying the resurrection had passed if it were a non-essential issue? They had even overthrown the faith of some on this matter (2 Tim. 2:16-18). Are erring from the truth and having one’s faith overthrown matters of indifference?
In discussing differences, it is good to start on common ground. Paul does this as he begins this section of Scripture (1 Cor. 15:1-4). He addressed them as “Brethren.” They were all in Christ Jesus (1 Cor. 12:13). They had the same Father. They were brothers and sisters in Christ. He declared the gospel unto them, having preached it to them. “Gospel” means “good news.” “Preached” is translated from a Greek word (εὐαγγελίζω) which means to bring good tidings, to announce glad tidings. When he had established the church in Corinth, he had spent a year and a half proclaiming the good news of Jesus Christ to them (Acts 18:1-11). Now, as he pens these words, he declares the gospel to them again. We need to hear the gospel more than once. (2 Peter 1:12-15; 1 Tim. 4:6).
The Corinthian saints had received the gospel. One can preach the gospel, but some will not receive it. It is always encouraging when individuals receive the gospel of Christ. They did not just hear it; they received it. In the parable of the sower, the word of God represented by the seed was received by all four soils, but only the good ground ended up producing fruit. Luke records a difference between the Thessalonians and the Bereans: “These were more noble than those in Thessalonica, in that they received the word with all readiness of mind, and searched the scriptures daily, whether those things were so.” (Acts 17:11.) Some do not receive the word of God with open minds, as did the Bereans. Cornelius and his household were ready to receive the word of God (Acts 10:33).
These brethren in Corinth not only received the gospel of Christ, but they were standing in it. They were remaining in it. Though there were many problems in the church at Corinth, they were still standing in the gospel. There is a need for saints to be standing in the gospel, not swayed by the winds of change nor the tides that rush in and out. Though there were some in Corinth, who were saying there is no resurrection, not all were saying that.
It was the gospel which Paul preached that the Corinthians had received, and by it they were saved. “Are saved” is one word in the Greek, and it is in the present tense; so, it indicates they were being saved. Salvation is used in three senses in the New Testament One is saved from his past sins. He is also saved in the present sense. Then, there is eternal salvation. The Gospel is the power of God unto salvation. Earlier in this epis- tle, Paul wrote, “For the preaching of the cross is to them that perish foolishness; but unto us which are saved it is the power of God.” (1 Cor. 1:18.) Paul to the saints at Rome said, “For I am not ashamed of the gospel of Christ: for it is the power of God unto salvation to every one that believeth; to the Jew first, and also to the Greek.” (Rom. 1:16.)
However, their salvation by the gospel was conditional:“...by which ye are saved, if ye keep in memory what I preached unto you....” The condition was if they “would hold fast, keep secure, keep firm possession of” it. Paul also said,“...unless you have believed in vain.” How could one believe in vain? To believe in vain, according to Le Clerc, “denotes the disposition of those who do a thing by chance, and lightly, without knowing for what reason or end they do it. Its true rendering therefore is...rashly, inconsiderately.” (Macknight On the Epis- tles, Vol. II, pp. 252, 254.)
Paul further told the Corinthians, “For I delivered unto you first of all that which I also received....” What he delivered is what he had received. He did not deliver a message that originated in his own mind. He did not give them a message that came from men. To the Galatian churches, he said, “But I certify you, brethren, that the Gospel which was preached of me is not after man. For I neither received it of man, neither was I taught it, but by the revelation of Jesus Christ.” (Gal. 1:11-12.)
What did the Apostle to the Gentiles deliver to them? He said, “how that Christ died for our sins, according to the scriptures; and that he was buried, and that he rose again the third day according to the scriptures.” These are the three fundamental facts of the gospel: the death, burial and resurrection of Christ. Jesus died according to the scriptures. The Old Testa- ment told of his demise. Isaiah the prophet wrote, “He was wounded for our transgressions.” The Hebrew word translated“wounded” is defined as “to be pierced.” (Young’s Analytical Concordance.) It was his body that was pierced with the nails and spear. He was pierced for our sins. Why did he die? He died for our sins, on behalf of our sins. He is the Lamb of God for sinners slain. After his death, he was buried by Joseph of Arimathea and Nicodemus. Three days later on the first day of the week, Jesus burst the gates of hades wide open and came forth from the grave victoriously.