Christ Exonerated — 1 Corinthians 15

Christ is risen!

Today, millions of Eastern Christians around the world celebrate the resurrection of our lord and savior Jesus Christ. While this celebration is a hallmark of Christianity at large, what does it mean scripturally that Christ was raised? It is an important question, because there are many misunderstandings about the significance of this event in the scriptural narrative that have arisen. Similar misunderstandings exist concerning Christ’s death on the cross and how the mode of that death became the vehicle for the world’s salvation. In any event, let us briefly summarize the biblical function of the resurrection in the words of the Apostle.

Part of what makes something like this a bit difficult is that, for Paul, what is of more import and what takes up most of his focus is actually the crucifixion of Jesus Christ. In fact, that is the very content of his gospel.

For I decided to know nothing among you except Jesus Christ and him crucified. — 1 Cor. 2:2

At critical points in his presentation of the gospel, the shameful death of Christ is always at the forefront and the resurrection, if mentioned at all, is mentioned just so a reader did not misunderstand him and deny the resurrection, which is a necessary element to “Christ crucified”. That people did misunderstand Paul regarding the resurrection, is reflected in 1 Corinthians 15.

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. For I delivered to you as of first importance what I also received: that Christ died for our sins in accordance with the Scriptures, that he was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he appeared to more than five hundred brothers at one time, most of whom are still alive, though some have fallen asleep. Then he appeared to James, then to all the apostles. Last of all, as to one untimely born, he appeared also to me. — 1 Cor. 15:1–8

Later, he emphasizes the critical importance of the resurrection in order for his gospel to indeed be the saving truth.

Now if Christ is proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain and your faith is in vain. We 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. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied. — 1 Cor. 15:12–19

He says this because since Christ died in such away that would bring upon him God’s curse, according to Deuteronomy 21:23, God would need to exonerate his crucified son in order to proclaim to the world that this truly was his beloved son. He does this by raising Christ from the tomb, and raising him to his right hand, a seat of power, in order to eventually judge all the nations.

Baptism, which corresponds to this, now saves you, not as a removal of dirt from the body but as an appeal to God for a good conscience, through the resurrection of Jesus Christ, who has gone into heaven and is at the right hand of God, with angels, authorities, and powers having been subjected to him. — 1 Pet. 3:21–22

As alluded to by the text, the function of the rite of baptism is to participate in this.

Do you not know that all of us who have been baptized into Christ Jesus were baptized into his death? — Rom. 6:3

In fact, Christ’s baptism at the beginning of the canonical gospels is merely foreshadowing the events of his death and resurrection. Notice the similarity in language here. God the Father announces the arrival of his Son, when his Son is raised from the water.

In those days Jesus came from Nazareth of Galilee and was baptized by John in the Jordan. And when he came up out of the water, immediately he saw the heavens being torn open and the Spirit descending on him like a dove. And a voice came from heaven, “You are my beloved Son with you I am well pleased.” Mk. 1:9–11

This is also necessitated by the teaching of the psalter that God will not abandon the righteous man in Hades.

For you will not abandon my soul to Sheol, or let your holy one see corruption. — Ps. 16:10

Given that, according to Paul, no one is righteous save Christ, who is the spotless lamb, Christ is the one who ultimately destroys the power of Hades and frees its captives.

But in fact Christ has been raised from the dead, the firstfruits of those who have fallen asleep. For as by a man came death, by a man has come also the resurrection of the dead. For as in Adam all die, so also in Christ shall all be made alive. But each in his own order: Christ the firstfruits, then at his coming those who belong to Christ. — 1 Cor. 15:20–23

In the next passage, however, Paul makes it clear that the total destruction of death is something that happens at the very end. Death is not yet eradicated, but it does no longer have its sting.

Then comes the end, when he delivers the kingdom to God the Father after destroying every rule and every authority and power. For he must reign until he has put all his enemies under his feet. The last enemy to be destroyed is death. For “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. When 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. — 1 Cor. 15:24–28

And in another place, in quoting Hosea.

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. — 1 Cor. 15:54–57

The purpose of the resurrection, in Paul’s gospel, is to give legitimacy to Jesus’ cursed death on the cross and to give a future hope to those presently in travail, that Christ raised from the dead means that he has been set in a place of power at God’s right hand and has put all of the worldly powers, including the Caesar of Rome and the Jewish elite in the Sanhedrin under his feet. They can no longer sting, but they are still present though only for a time. At the end, Christ will destroy all of his enemies, the last being death itself, and relinquish all of his temporary authority back to his Father.

The question arises, why does Paul so often “sideline” the mechanics of the resurrection if it is such an important aspect of his gospel? The reason is that Paul is doing everything he can in order to communicate to the people that the resurrection is a future reality and something that is ahead of us, not something that has already happened in its entirety. Christ is the first fruits of the future resurrection, but he has been placed on a seat of power so that when he comes back he will judge the rest of us based on how we behaved in his absence. To act like the resurrection is a present reality and over indulge in the joy that such a situation would bring, would necessarily distract us from the real work of the gospel. That this was a real concern that Paul was combatting first hand is present within his letters, most notably 1 Corinthians and Colossians.

So is it 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 natural body; it is raised a spiritual body. If there is a natural body, there is also a spiritual body. 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 natural, and then the spiritual. The first man was from the earth, a man of dust; the second man is from heaven. As 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. Just as we have borne the image of the man of dust, we shall also bear the image of the man of heaven. — 1 Cor. 15:42–49

In Colossians, Paul warns against excesses in religion like the worship of angels and asceticism.

Let no one disqualify you, insisting on asceticism and worship of angels, going on in detail about visions, puffed up without reason by his sensuous mind, and not holding fast to the Head, from whom the whole body, nourished and knit together through its joints and ligaments, grows with a growth that is from God. — Col. 2:18

Paul issues this warning so that the people do not become enamored with the “feel good” aspects of the religion, which halts them from doing the work of the gospel, that is, care for the needy neighbor. A similar sentiment is expressed at the beginning of the book of Acts.

And when he had said these things, as they were looking on, he was lifted up, and a cloud took him out of their sight. And while they were gazing into heaven as he went, behold, two men stood by them in white robes, and said, “Men of Galilee, why do you stand looking into heaven? This Jesus, who was taken up from you into heaven, will come in the same way as you saw him go into heaven.” — Acts 1:9–11

Here, the two angels berate the apostles for skygazing when they have the real work of the gospel to do. This is the perfect Pauline image. Time is running out, and there is always plenty of work to do. To put it another way,

The harvest is plentiful, but the laborers are few — Matt. 9:37b

Therefore, the gospel message is not about sky gazing nor navel gazing. It is not about natural theology nor mysticism. It is about doing the will of God the Father as laid out in Matthew 25. The parable of the ten virgins with the oil lamps presents us with the perfect image. Preparation is key. We need to be prepared for the advent of Jesus Christ, because the bridegroom comes like a thief in the night. At the end, there will be no time to fetch extra oil if we don’t have our lamps filled up. And as the foolish virgins learned the hard way, it is no one else’s responsibility to do that preparation for us.

This is why Paul is very careful when speaking about the resurrection. He wants us to have the assurance of our salvation while also keeping us aware of the impending judgement and our need to be prepared for it. May we be ready for that great and terrible day and,

Remembering, therefore, this saving commandment and all that has been done for our sake: the Cross, the tomb, the Resurrection on the third day, the Ascension into heaven, the enthronement at the right hand, and the second and glorious coming again. — a prayer from the Orthodox Divine Liturgy

May we live according to this commandment knowing that death and the powers and principalities of this world are impotent and that Christ is risen and enthroned over every oppressive ruler. Let us proceed in humility towards our brethren and produce fruits worthy of repentance. Let Christ’s teaching be the only thing that stands out in our purview, the true meaning of “Christ is risen”. Amen.