Sim Chen Xing

In my previous blog post (Lent Reflection: The Resurrection and the Redeemed Meaning of Life), I argue that the value of our lives is not rooted in anything else other than Christ. Because we are bought with a price, which is the life of Christ. Therefore, the lives we live are not ours but His. And more so than this, our physical bodies and our entire being is made sacred because God now dwell within us. Our bodies are now God’s temple where God dwell on earth. Our value is therefore not tied to any of our work but to God alone.

In this post, I dive deeper into the Pauline explanation of how the divine transformation will take place through an in-depth reflection on 1 Corinthians 15. I will first explore the root of the matter and how Paul links Jesus’ resurrection to ours. Next, I will explore the substance of the resurrection and its implications for us.

The book of 1st Corinthians was written by the Apostle Paul to address multiple conflicts happening within the church (See: https://bibleproject.com/guides/book-of-1-corinthians/). In the context of 1 Corinthians 15, Paul was addressing the disbelief that the church had with regards to the resurrection. Though the extent of their disbelief isn’t explicit, it can be inferred that their disbelief is centered around the future resurrection of the saints.

But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? If there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, our preaching is useless and so is your faith.
(1 Corinthians 15:12-14, NIV).

The Root of Paul’s Argument

The foundation of Paul’s argument is built on the notion that the resurrection of the saints is directly tied to Jesus’ resurrection (v. 13, 16). In other words, he is arguing that if there is no resurrection of the dead, then Jesus couldn’t have resurrected. The argument behind his school of thought is rooted in two things: (1) eye-witness accounts of Jesus’ resurrection (see v. 3-11), and (2) Paul’s understanding of the power of sin and death (v. 55-57).

The sting of death is sin, and the power of sin is the law.
(1 Corinthians 15:56, NIV).

To counter their disbelief in the resurrection, Paul is proposing that these people find out for themselves by asking these eye-witnesses who Paul mentions “are still living” (See v. 6). If one doesn’t suffice, there are a few hundred more whom you can cross-check this fact.

For the rest who accepts Christ’s resurrection but cannot see the connection between Jesus’ resurrection and the resurrection that is to come, Paul provides this explanation. Because Death was the consequence of sin (See Genesis 2:16-17, 3:2-3, Romans 6:23), death came into the world through Adam’s sin in the garden of Eden. And in a similar fashion, resurrection will come to all who believes in Jesus Christ.

For since death came through a man, the resurrection of the dead comes also through a man. For as in Adam all die, so in Christ all will be made alive.
(1 Corinthians 15:21-22, NIV).

But the resurrection of the saints is not instantaneous. Paul argues that there is a sequence of events that must happen prior to the resurrection. Paul wrote, “But each [event] in turn: Christ, the firstfruits; then, when he comes, those who belong to him” (v. 23). Paul argues that Christ must first destroy and subdue all dominion, authority and power under his feet. And the last of all enemies to be defeated is death itself (See v. 24-26). When Jesus has done this, he will make himself subject to God so that God is all in all (See v. 27-28).

The Resurrected Body

From the surface, it appears that Paul initially do not want to expound on the topic of the resurrected body. To him, the discussion of such topic is in itself foolishness (See v. 35-36). However, we thank God for Paul’s written account of the resurrected body so that we have a glimpse of what it will be in light of eternity. Paul’s understanding of the resurrected body likely came from several places which includes, (1) his own encounter with Christ (See Acts 9), (2) sharings among eye-witnesses when Paul stayed with the apostles and the other followers of Christ (See Galatians 1:18-24), and his understanding Messianic Prophecies within the Old Testament.

Paul seemed reluctant to give us any further explanation regarding the resurrected body other than the differences in “splendour” it has when compared with the physical, mortal bodies. Having encountered the bright light from heaven in Acts 9 and having spoken to the other apostles about the resurrected Christ, Paul must have reflected on the glory of Moses’ face after he returned from the mountain and how Jesus’ own disciples were unable to recognise Him for significant amounts of time (See Luke 24:13-35). Based on these, and possibly many other accounts in the Old Testament and other eye-witnesses account, Paul must have figured that the resurrected body has its own “splendour” that differs from mortal bodies. However, that was not discussed in any of the Pauline Epistles. Was “foolishness” the reason why they were not discussed? I do not know. But based on Paul’s writings, we do know the splendour of the resurrected body wasn’t as important to him as the people’s salvation.

The Resurrected Body and Salvation

For what I received I passed on to you as of first importance: that Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.
(1 Corinthians 15:3-4, NIV).

The common theme that repeats in the Pauline’s description of the resurrected body is its imperishability and its spiritual nature (See v. 42-54). The spiritual body (see v. 44) was given by the “Last Adam” (or Christ). This “spiritual man” is from heaven and is given to everyone who believes. Here, Paul encourages believers to “bear the image of the heavenly man” just as how they have “borne the image of the earthly man” (See v. 45-49). In essence, it suggests that the “heavenly man” or the “spiritual bodies” are present with us now; granted to us through Christ’s resurrection. This argument posits that the “natural” and the “spiritual” bodies can exist on the same plane of existance at the same time. However, this sits in direct contrast with Paul’s earlier argument which posits that “what we sow cannot come to life unless it dies” (See v. 36).

I guess, based on my interpretation of this text (and I can be wrong), that there are two phases in this resurrection. First, the spiritual, then the physical (in the form of the imperishable). From the sound of it, it appears that there is first a spiritual transformation through the “Last Adam” (or Christ). This “spiritual man” is given to us to indwell within us. Though we are given this “spiritual man”, the “natural” is still present on earth. Though Christ has triumphed over sin and death, we are still bound by the “natural man”. Nonetheless, the empowerment by the “spiritual” allows us to “bear His image”.

Next, when we have ran the course of life, the perishable will be transformed at the time of our deaths. Paul writes, “Listen, I tell you a mystery: We will not all sleep, but we will all be changed— in a flash, in the twinkling of an eye, at the last trumpet. For the trumpet will sound, the dead will be raised imperishable, and we will be changed” (v. 51-52). It appears that Paul is arguing that we must all die to shed the “natural body” from ourselves. Because the wages of sin is death, and the natural (earthly and sinful) bodies are still condemned to die, we must die. However, because of Christ’s victory over death, the death that we face is but a “sting” that will be gone “in a flash”. In other words, in a blink of an eye, when we cross the threshold and shed our earthly perishable bodies, then we will be clothed with the imperishable. And this new body that we will have is the body that can inherit the Kingdom of God. Paul writes, “I declare to you, brothers and sisters, that flesh and blood cannot inherit the kingdom of God, nor does the perishable inherit the imperishable” (v. 50).

Implications for the Modern Christian

Unlike Christians in Paul’s days, we do not have the witnesses to fact check the claims regarding the resurrection of Christ. However, we do not need to. Based on Paul’s conviction, the gospel writings that we have, and the many extra-biblical historical accounts that we have, we can say with certainty that Jesus indeed lived, died, and rose again. And if Jesus did rise from the dead, then we know that those who put our faith in Christ will likewise be resurrected in the last days into an imperishable body.

On the spiritual level, the resurrection of Christ will also mean that we have the spiritual man given by the Last Adam living within us. And most importantly, the heavenly origin of the spiritual man will allow us the ability to bear its likeness (v. 48-49) by putting on the new self that was created to be like God in true holiness and righteousness (See Ephesians 4:22-24).

Therefore, as Christians, we should have a paradigm shift in how we view our new bodies in Christ. We can no longer go about our old behaviour of living for earthly pleasures (See v. 32). Rather, we need to build ourselves up by being among good Christian company so that we will not be misled. And more importantly, we need to come to our senses and recognise who God truly is and what He has done for us and stop sinning (See v. 33-34).

Christians should recognise that Christ has not just conquered death, but also fulfilled the righteous requirements of the law. Therefore, we can stand firm in our faith and devote ourselves to the work of the Lord with the knowledge that our labour in Christ will never be in vain (See v. 56-58).