1 Coríntios 15
Kenneth Wuest · Citado em PreceptAustin
1 Coríntios 15
Wuest explains that "we were not only placed in Christ by God the Holy Spirit in order that we might share His death and thus be separated from the evil nature, but we were placed in Him in order that we might share His resurrection and thus have divine life imparted to us. (cf 2Pe 1:4+) This Paul tells us in the words, “that like as Christ was raised up from the dead by the glory of the Father, even so we also should walk in newness of life.” (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) I serve a risen Savior, He's in the world today; I know that He is living, Whatever men may say. HE LIVES, HE LIVES! —Ackley THOUGHT - Notice how a non-Berean (Acts 17:11+) reading of the second half of this passage can lead to a horrible heresy. Can you see how it might be misinterpreted? Note the phrase all will be made alive. If you just had that passage what conclusion might you draw regarding salvation of all mankind? As is almost always the case context saves us from a gross error. What is the truth of the context? Paul states that the "ALL" who will be made alive (or saved) are restricted to those who are in Christ, in the "Ark" so speak. When the "flood" of divine righteous wrath is poured out ALL those outside the "Ark" of Christ will perish eternally. (See Universalism) Die (599) apothnesko from apo = marker of dissociation implying a rupture from a former association, separation, departure, cessation + thnesko = die) literally means to die off (that is, to die and thus be away from this earthly realm). Apothnesko is a permanent cessation of all vital functions resulting in the end of life, with a separation of one's soul from their physical body Apothnesko speaks of literal physical death (Ro 6:9+) It is notable that as life was never meant to be merely existence, death which is the antonym of life does not mean non–existence. The important point is that to die does not mean one is annihilated as some would falsely teach. Everyone who has every been born will continue to exist, either in the presence of God or to experience conscious existence in separation from God (see 2Th 1:9+). Apothnesko in 1-2 Corinthians - 1 Co. 8:11; 1 Co. 9:15; 1 Co. 15:3; 1 Co. 15:22; 1 Co. 15:31; 1 Co. 15:32; 1 Co. 15:36; 2 Co. 5:14; 2 Co. 5:15; 2 Co. 6:9; Be made alive (2227) zoopoieo rom zoos = alive + poieo = to make) means to revitalize, make alive, give life, quicken, vivify, reanimate, restore to life. Most of the NT uses refer to God's ability to give life to men, either by resurrecting them from physical death or by regenerating them from spiritual death. In 1Co 15:36 Paul uses zoopoieo figuratively to picture the sprouting of a seed in his defense of the doctrine of the resurrection. Zoopoieo - 10v - Jn. 5:21; Jn. 6:63; Rom. 4:17; Rom. 8:11; 1 Co. 15:22; 1 Co. 15:36; 1 Co. 15:45; 2 Co. 3:6; Gal. 3:21; 1 Pet. 3:18 Related Resource: Discussion of meaning and significance of in Christ (Eph & Col duplicates in Christ and in Christ Jesus & in Christ) John Flavel - We lost our inheritance by the fall of Adam: we receive it by the death of Christ, which restores it again to us by a new and better title. Question - What is the meaning of federal headship? Answer: In theology, federal headship is one theory used to explain imputation—how Adam’s sin was imputed to all his descendants and how Christ’s righteousness was imputed to those who believe the gospel. According to the federal headship theory, or federalism, Adam was the federal (or representative) head of the human race; Adam chose to sin, and all of us are considered guilty, too, because he was our representative. Federal headship is seen as a possible explanation of Paul’s comparison of the roles of Adam and Christ in Romans 5:18: “As one trespass led to condemnation for all men, so one act of righteousness leads to justification and life for all men” (ESV). So, Adam’s sin brought condemnation on the human race; Christ’s sacrifice brought salvation for the whole race. The idea of federal headship involves the teaching that Adam was the first representative of the human race and Christ was the second representative. The idea of federal headship is not explicit in the Bible; that is, the Bible nowhere calls Adam our representative. Federal headship is simply a way some scholars have chosen to speak about Adam’s, and then Christ’s, involvement in the destiny of humanity. The theory is based on Paul’s argument in Romans 5 that “sin entered the world through one man, and death through sin, and in this way death came to all people, because all sinned” (Ro 5:12). From Adam to Moses, even before the Law was given, “death reigned” (verse 14). If there was no Mosaic Law, and if “where there is no law there is no transgression” (Romans 4:15), how could Adam’s sons have been deemed sinful? Applying the concept of federal headship, we can say it was because they were part of the human race; Adam was their representative, and therefore Adam’s transgression applied to all men. The weakness of federal headship is that it is an interpretive tool, not an explicitly biblical truth. Romans 5 does not say that Adam was the representative of the human race, only that “by the trespass of the one man, death reigned through that one man” (Romans 5:17). God never says exactly how the transference of the sin nature occurred, only that it did occur. What we know for certain is that death entered the world through Adam’s sin. The idea of federal headship is not stated outright in Scripture, but Adam’s sin was definitely the origin of the problem, and sin was inherited by all of us through him. Then Christ came and by His sacrifice became our Savior. Thus, there is a parallel between Adam and Christ: “Just as one trespass resulted in condemnation for all people, so also one righteous act resulted in justification and life for all people. For just as through the disobedience of the one man the many were made sinners, so also through the obedience of the one man the many will be made righteous” (Romans 5:18–19). GotQuestions.org Sunrise Hope Very early in the morning, on the first day of the week, they came to the tomb when the sun had risen. —Mark 16:2 Today's Scripture: 1 Corinthians 15:20-28 Think of what it would be like if we went to bed some night knowing that the sun would not rise again the next morning. Think of the coldness, the unending darkness, the inescapable fingers of death that would gradually move across the earth. Plants would wither, flowers would wilt, trees would die, and all of life would perish for lack of sunlight. But praise God, the sun does rise every day. Its warm, life-giving light floods the earth. The “death” of a sunset each day is followed by the “resurrection” of a sunrise the next day—and our hope is renewed. Every morning the rays of the sun remind us that the long night of sin and darkness will give way to eternal day in heaven. Even more sure than the rising of the morning sun is the certainty of our resurrection in Jesus Christ. The dark night of death came upon Him, and His lifeless body was laid in the tomb. But He arose! And in His resurrection is the promise of our own resurrection to life. The apostle Paul declared, “Even so in Christ all shall be made alive” (1 Corinthians 15:22). Rejoice in glorious hope! Our Lord the Judge shall come And take His servants up To their eternal home. —Wesley Christ's resurrection is the guarantee of our own. Your Flight Is Confirmed For as in Adam all die, even so in Christ all shall be made alive. —1 Corinthians 15:22 Today's Scripture: Romans 3:21-26 A heavy thunderstorm delayed our flight to Frankfurt, causing us to miss our connecting flight. We were told that we had been confirmed on another flight the next evening. But when we arrived at the gate, we were told that we were on standby. The flight was full. When I learned this, I wondered if this was mere miscommunication or if this was how they dealt with missed flights. If passengers had been told up front that they were only on standby, they would have been unhappy. Perhaps they saved the truth until later. Thankfully, God doesn’t work that way. He clearly tells us everything we need to know to get to heaven. The Bible declares that “all have sinned and fall short of the glory of God” (Rom. 3:23). God gave us the full picture of our sin nature from Genesis 3 so that He could give us His full and complete solution. Thank You, Almighty God, that You don’t hide the truth from us. You showed us how completely sin has affected our lives in order to reinforce just how much Jesus Christ has delivered us from. Christ’s work makes us safe; God’s Word makes us sure. 1 Corinthians 15:23 But each in his own order: Christ the first fruits, after that those who are Christ's at His coming, (NASB 1995 - Lockman) each 1Co 15:20 Isa 26:19 1Th 4:15-17 those who 1Co 3:23 2Co 10:7 Ga 3:29, 5:24 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 26:19 Your dead will live; Their corpses will rise. You who lie in the dust, awake and shout for joy, For your dew is as the dew of the dawn, And the earth will give birth to the departed spirits. Galatians 3:29+ And if you belong to Christ, then you are Abraham’s descendants, heirs according to promise. Galatians 5:24+ Now those who belong to Christ Jesus have crucified the flesh with its passions and desires. 1 Cor 6:19-20+ Or do you not know that your body is a temple of the Holy Spirit who is in you, whom you have from God, and that you are not your own? 20 For you have been bought with a price: therefore glorify God in your body. CHRIST'S RESURRECTION LEADS THE WAY FOR ALL BELIEVERS But - Term of contrast. MIT (The Idiomatic Translation of the New Testament by W G MacDonald) sees it more as an explanatory paraphrasing it "It works this way." Why is Paul all of a sudden discussing prophecy? Clearly in the context of the resurrection, he is showing that all future prophetic events until the end of time and beginning of the new heavens and new earth are predicated on the resurrection. If the resurrection were not true, if Christ had not been raised as the first fruits, how could there be a Second Coming and the events that follow the His return? Hunter & McShane Paul is now revealing, in broad outline, that the prophetic programme rests upon the resurrection of Christ. He makes known the sequence of events: (SEE DEPICTION OF KINGDOM OF GOD BELOW) The resurrection of Christ, the Firstfruits. The parousia, the coming, embracing "they that are Christ's". The end, which takes us forward to the border of the eternal state, when Christ, as the divine Executor, hands over the kingdom to God the Father, having accomplished fully the purposes of the Godhead. . Again it must be stressed that this whole programme as to its fulfilment rests upon the fact of Christ's resurrection .(What the Bible teaches – 1 and 2 Corinthians) Each (hekastos = each and every one) in his own order: Christ (Christos) the first fruits (aparche first of the harvest), after that those who are (belong to) Christ's at His coming - Paul gives the general sequence of the resurrection of believers, with Christ first and then each in his own order. As emphasized in discussion of Christ the First Fruits in 1 Cor 15:20, Christ's past resurrection is the guarantee of our future resurrection. As discussed in more detail believers will take part in one of the stages of what is referred to as the "First Resurrection." Only unbelievers participate in the "Second Resurrection" which will follow the Millennium (assuming you believe in the Millennium). The Greek word for order is tagma found only here and meaning that which has been arranged in order. It was a military technical term denoting a body of troops (of varying numbers) which could be disposed according to the decision of the commanding officer. In this context tagma clearly refers to the order in which the events take place. Vine adds that "the word tagma, “order,” was generally used as a military term, of troops in order of rank. Here there are two orders, Christ, who has the preeminence in resurrection, and has already become the Precursor of those who belong to the second order, namely, those who are His and who are destined, in virtue of His resurrection (ED: SEE EXCURSUS BELOW), to experience the same power when He comes to bring them into His own Presence and into the place prepared for them. Note that Christ described as the First Fruits is distinct from Christ described as the Firstborn of the dead in Col 1:18+ (and "of all creation" Col 1:15+). First fruits refers to order in time whereas Firstborn refers to Christ's priority or pre-eminence. (See What does it mean that Jesus is the “firstborn” over Creation? | GotQuestions.org) Coming (3952) parousia is a combination of two Greek words para = with, alongside + ousia = being (ousia is the participial form of the verb eimi = to be) which together literally mean to be alongside. Most lexicons state that parousia is from pareimi (para = near, with + eimi = to be) which means to be present, to be nearby, to have come. Parousia then literally means a being beside or a presence. The word denotes both an arrival and a consequent presence with. Parousia conveys the thought of an arrival (advent or coming) of a person to a place plus the idea of their presence at that place until a certain event transpires. Parousia means more than just coming but also includes the idea of “presence.” The word parousia has no English equivalent and therefore is often transliterated in writings. In secular Greek parousia was used as a technical expression for the arrival of a king or emperor or for the appearance of a "god." See related study on Imminency, Imminent - Christ's Second Coming Norman Geisler - 1 CORINTHIANS 15:23—Does the verse support the Roman Catholic dogma of the bodily assumption of Mary? MISINTERPRETATION: According to Catholic dogma, “Mary was assumed body and soul into heaven” (Ott, 1960, 208). On November 1, 1950, the Roman Pontiff spoke ex cathedra to proclaim infallibly that “just as the glorious resurrection of Christ was an essential part, and final evidence of the victory, so the Blessed Virgin’s common struggle with her son was to be concluded with the ‘glorification’ of her virginal body” (Denzinger, 1957, no. 2331, 647). Some Catholic theologians appeal to 1 Corinthians 15:23 to support this dogma, arguing that Christ is the “firstfruits” of the resurrection and “then, at his coming, those who belong to Christ” (Ott, 208). CORRECTING THE MISINTERPRETATION: It is a far-fetched use of 1 Corinthians 15:23 to support the Bodily Assumption dogma. Even noted defenders of Catholic dogma admit that “direct and express scriptural proofs are not to be had” (Ibid.). They speak rather of the “possibility” of it in this text. But one is hard-pressed to find even that. The text speaks about Christ being the “firstfruits” of the resurrection. Mary is not in view in the text at all. (When Cultist Ask) EXCURSUS ON ORDER OF RESURRECTIONS FIRST AND SECOND RESURRECTIONS There are several resurrection “events” which have transpired in history, each of which falls into one of two categorie. All but the last resurrection event make up the FIRST RESURRECTION. The point is that you want to participate in the FIRST RESURRECTION! The SECOND RESURRECTION is at the Great While Throne where all will be thrown into the Lake of Fire Related Resources Click here for more explanation of this table by Tony Garland. Births, Deaths, and Resurrections by Tony Garland. Timing of resurrections by Gotquestions.org Order Which Timing Who Description Scriptures 1 First The Third Day Jesus Christ The resurrection of the Lord Jesus Christ, the “firstfruits of those who have fallen asleep.” Mt. 28:1-7; Mk 16:1-11; Lk 24:1-12; Jn 20:1-18; 1 Cor. 15:20 2 First Shortly after Christ’s Resurrection. A Few OT Saints At the earthquake attending the crucifixion, graves were opened. Shortly after the resurrection of Christ, these saints were raised Mt. 27:50-53 3 First Before the Tribulation. Church The resurrection of Church-age believers at the Rapture. Jn 14:3; 1Th. 4:13-18; 1Cor. 15:50-53 4 First Middle of the Tribulation Two Witnesses God’s two witnesses will be raised after being killed by The Beast. Rev. 11:11-12 5 First After Jacob’s Trouble or Great Tribulation OT Saints Old Testament saints will be resurrected to enter the Millennial Kingdom Da 12:1-2 Isa 26:19; 6 First Beginning of Millennial Kingdom. Tribulation Martyrs The Tribulation martyrs will be resurrected so that they can rule and reign with Christ. Rev. 20:4-6 7 Second End of Millennial Kingdom Unbelieving Dead At the end of the millennial reign of Christ, the final resurrection will consist of all of the unbelieving, wicked dead. They will be found guilty at the Great White Throne Judgment and cast into the Lake of Fire. Rev. 20:11-15 The First Resurrection and the Second Resurrection In order to better understand the Biblical nomenclature regarding the resurrection associated with the Rapture, it is important to give a brief summary of the two main categories of Biblical resurrections. In the interest of full disclosure, the chart below is predicated on a pre-tribulation rapture which of course not everyone agrees with. In the gospel of John, Jesus taught there were two general categories of resurrection, one of believers and one of unbelievers… Do not marvel at this; for an hour is coming, in which all who are in the tombs shall hear His voice, and shall come forth; those who did the good deeds (good deeds do not save but are evidence of genuine saving faith in Christ - faith is the "root" and "good deeds" are the "root") to a resurrection of life, those who committed the evil deeds to a resurrection of judgment. (John 5:28-29) Comment: From the following schematic timeline you will notice that the resurrection of unbelievers follows the last identifiable resurrection of believers by 1000 years, assuming one interprets the 1000 years of Revelation 20 literally. In 1 Corinthians 15, the "Resurrection Chapter", Paul gives us the prototype for all subsequent resurrections of believers, explaining that… now Christ has been raised from the dead, the first fruits of those who are asleep. (1 Corinthians 15:20) Comment: In Leviticus 23:10-14+, the first fruits of grain harvested were offered by the priests to Jehovah as a sign and a promise of a greater harvest to come. In the same way, Christ's resurrection as the "first fruits" assures that all those who have placed their faith in Him will be part of the first resurrection, which is the greater harvest of all believers, both OT and NT. The exception is those believers who are alive when Christ returns to Rapture the Church will not experience physical death and will not require bodily resurrection. In Revelation 20, John uses the term first resurrection writing… Blessed and holy is the one who has a part in the first resurrection; over these the second death has no power, but they will be priests of God and of Christ and will reign with Him for a thousand years. (Rev 20:6+) Study the schematic timeline below and note that there are two general categories of resurrections. Then read the explanatory notes that follow. THE TWO RESURRECTIONS (3) FIRST Resurrection The Two Witnesses Raised at Mid-Tribulation || V Saints from FIRST Resurrection Experience the Millennium (1) FIRST Resurrection Christ the First Fruits On 3rd Day (2) FIRST Resurrection Believers at Rapture Pre-tribulation (4) FIRST Resurrection a) Believers Martyred in Tribulation b) OT Saints Preceding 1000 yr (5) SECOND Resurrection Non Believers End of 1000 yr THE CROSS GAP 2000+ Years 7 Years 1000 Years Church Age Tribulation* Millennium *Note: The word "Tribulation" is never specifically used in Scripture to designate the last 7 years, Daniel's 70th week, but will be used in these notes because the term is so firmly entrenched in Christian jargon. Last 3.5 years is designated the Great Tribulation. EXPLANATORY NOTES: The First Resurrection concerns only believers and is composed of several distinct "stages" at different times. Note that all believers (not just saints martyred during the Great Tribulation) will reign with Christ in His Millennial Kingdom. The Second Resurrection deals only with unbelievers and occurs in a single "stage" or as a one time event. Both the First and Second Resurrections refer to physical or bodily resurrection, not spiritual resurrection. (1) The prototype resurrection forming the basis of the First Resurrection - Christ the first fruits of all subsequent resurrections of believers (1Co 15:20) (2) The Second "stage" of the First Resurrection - Believers who have died during the Church Age will be resurrected at the time the Lord returns to Rapture His Bride, the Church. (1 Th 4:13-18+ 1Co 15:50-53, cp Jn 14:3) (3) The Third "stage" of the First Resurrection - The two witnesses who are killed in Revelation 11 are raised and then went up to heaven (Rev 11:11, 12+) (4a) The Fourth "stage" of the First Resurrection - After the Great Tribulation, believers who have been martyred will be resurrected to immortality (See notes regarding those who come out of Great Tribulation, some of which are undoubtedly martyred - Re 7:9,14+; ; see notes regarding saints martyred during the Great Tribulation - Rev 20:4-6+) (4b) The Fourth "stage" of the First Resurrection - After the time of Jacob's Distress or Trouble (= the Great Tribulation), the Old Testament saints will also be resurrected (see OT descriptions of resurrection - Daniel 12:1, 2, 13+, Isaiah 26:19, Job 19:26) What Biblical basis is there for placing the resurrection of OT saints at the end of the Great Tribulation, the time of Jacob's distress? Jeremiah gives us a clue writing… 'Alas! for that day (not a literal day but a 3.5 year period that corresponds to the Great Tribulation) is great, there is none like it; and it is the time of Jacob's distress (at which time there is a horrible time of persecution of Jews by the Satanically inspired Antichrist, a "Jewish holocaust" the likes of which the world has never seen, but one that will be cut short by the return of the Messiah), But he (Israel, the believing remnant) will be saved from it. And it shall come about on that day (what day? the day of the Lord's return - see description beginning in Re 19:11+),' declares the LORD of hosts, 'that I will break his yoke from off their neck, and will tear off their bonds; and strangers shall no longer make them their slaves. (To reiterate, this day corresponds to the return of the Lord, who defeats the Antichrist and all Gentile powers arrayed against God, His saints and Israel) But they (this refers to those Jews who come to saving faith in the time of Jacob's distress - see Ro 11:25, 26, 27+) shall serve the LORD their God, and David their king, whom I will raise up for them. (Jeremiah 30:7-9+) Comment: Note that these passages {also Ezekiel 37:24+} indicate that David himself will be resurrected and will actually reign over the earthly Israel during the millennial age. David's resurrection follows the defeat of the Gentiles at the end of the Great Tribulation which supports the premise that this period is the time when OT saints are resurrected. (5) The Second Resurrection - After the 1000 year Millennial Kingdom all of the unbelieving dead will be resurrected to stand before the Great White Throne judgment and since their names are not found written in the book of life, they will be cast into the Lake of fire, which constitutes the Second Death, eternal separation away from the glory of God. (Rev 20:11-15+) 1 Corinthians 15:24 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. (NASB 1995 - Lockman) comes Da 12:4,9,13 Mt 10:22 13:39,40 Mt 24:13 1Pe 4:7 the kingdom Isa 9:7 Da 7:14,27 Mt 11:27 28:18 Lu 10:22 Joh 3:35 13:3 1Ti 6:15 Eph 6 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Isaiah 9:7+ There will be no end to the increase of His government or of peace, On the throne of David and over his kingdom, To establish it and to uphold it with justice and righteousness From then on and forevermore. The zeal of the LORD of hosts will accomplish this. Daniel 7:14+ “And to Him was given dominion, Glory and a kingdom, That all the peoples, nations and men of every language Might serve Him. His dominion is an everlasting dominion Which will not pass away; And His kingdom is one Which will not be destroyed. Daniel 7:27+ ‘Then the sovereignty, the dominion and the greatness of all the kingdoms under the whole heaven will be given to the people of the saints (DANIEL IS WRITING TO JEWS) of the Highest One; His kingdom will be an everlasting kingdom, and all the dominions will serve and obey Him.’ Ephesians 1:20-21+ which He brought about in Christ, when He raised Him from the dead and seated Him at His right hand in the heavenly places, 21 far above all rule (arche) and authority (exousia) and power (dunamis) and dominion, and every name that is named, not only in this age but also in the one to come. Ephesians 3:10+ so that the manifold wisdom of God might now be made known through the church to the rulers (arche) and the authorities (exousia) in the heavenly places. Ephesians 6:11+ Put on the full armor of God, so that you will be able to stand firm against the schemes of the devil. 12 For our struggle is not against flesh and blood, but against the rulers (arche), against the powers (exousia), against the world forces of this darkness, against the spiritual forces of wickedness in the heavenly places. Revelation 20:11-15+ Then I saw a great white throne and Him who sat upon it, from whose presence earth and heaven fled away, and no place was found for them. 12 And I saw the dead, the great and the small, standing before the throne, and books were opened; and another book was opened, which is the book of life; and the dead were judged from the things which were written in the books, according to their deeds. 13 And the sea gave up the dead which were in it, and death and Hades gave up the dead which were in them; and they were judged, every one of them according to their deeds. 14 Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire. 15 And if anyone’s name was not found written in the book of life, he was thrown into the lake of fire. KINGDOM OF GOD PAST, PRESENT, FUTURE FROM BIBLE.ORG THE KINGDOM OF MESSIAH BECOMES THE KINGDOM OF GOD This is an amazing prophetic passage teaching a truth about the future Kingdom that is taught no where else in the Bible. So hang in there as I try to break it down phrase by phrase. Then - then; is a very important time phrase to observe especially when studying prophecy as it often delineates a chronological sequence of events - don't overlook the then's in prophecy! The NLT paraphrases then "after that." (Cf then in Mark 4:17, 28+). Comes the end (consummation) - This time phrase the end begs the question, when is the end? The context helps but does not completely answer the question. See the comment on the next clause. Vine says that end (telos "is here used of the last event in a succession or series. The series is mentioned in verses 25 to 28. End (custom, outcome) (5056)(telos means an end, a completion, a consummation. The word termination is close but misses the essence of the meaning, because a process can be terminated without reaching completion or consummation, which is the essence of the meaning of telos. The idea of telos is that the various stages that are reached to go on to full development (eternal significance). Telos refers to a goal achieved, a result attained, a realization, an end-goal, a purpose fulfilled. The root tel- means reaching the end (aim) and is illustrated by an old pirate's telescope (pictures) which unfolds or extends one stage at a time to reach full-capacity (effectiveness). Telos in 1-2 Corinthians - 1 Co. 1:8; 1 Co. 10:11; 1 Co. 15:24; 2 Co. 1:13; 2 Co. 3:13; 2 Co. 11:15 When He hands over the kingdom to the God and Father - Another time phrase "WHEN" and this time is specifically stated as when Jesus hands over the kingdom to the God and Father. The question arises "What kingdom?" You answer depends on whether you interpret Revelation 20 literally or figuratively. I am a literalist and interpret John's 6 uses of "1000" as literal years and thus interpret this as the Millennial Kingdom or the Messianic Kingdom over which Messiah reigns. At the end of the 1000 years, the devil is unleashed for a short time, rebels one last time, is destroyed and cast into the lake of fire (Rev 20:7-10+). Then (reading it literally and chronologically) there is an unusual passage Rev 20:11+ which says "Then (don't miss this then!) I saw a Great While Throne and Him (JESUS - cf Jn 5:22-23, 2 Ti 4:1+) who sat upon it, from whose presence earth and heaven fled away, and no place was found for them." They fled away and there is no place for them because this is the time when heaven and earth have been destroyed, Peter explaining that "the heavens will pass away with a roar and the elements will be destroyed with intense heat, and the earth and its works will be burned up (2 Peter 3:10-13+). At that time the "Second Resurrection" of all unbelievers will occur as they stand before their Judge Jesus (Rev 20:12+) and they are judged according to their works and cast into the Lake of Fire and eternal punishment (Rev 20:11-15+). Notice that John follows with Rev 21:1+ which begins with "then" (then) and which fits perfectly with the chronological sequence after the first heaven and earth had been destroyed, for John records "Then I saw a new heaven and a new earth; for the first heaven and the first earth passed away, and there is no longer any sea." Sin has been destroyed totally with the destruction by fire of the old heavens and earth and the sinners have been judged and depart from the New Heaven and New Earth. Hands over (delivers) (3860) paradidomi from para = alongside, beside, to the side of, over to + didomi = to give) conveys the basic meaning of to give over from one's hand to someone, especially to give over to the power of another, in this context from God the Son to God the Father, which shows the hierarchy in the Trinity. Paradidomi in 1-2 Corinthians - 1 Co. 5:5; 1 Co. 11:2; 1 Co. 11:23; 1 Co. 13:3; 1 Co. 15:3; 1 Co. 15:24; 2 Co. 4:11; The use of paradidomi in 1 Corinthians 15:3 refers to the transmitting of or passing on of traditional instruction from Paul to the saints at Corinth. Kingdom (932) basileia from basileus = a sovereign, king, monarch) denotes sovereignty, royal power, dominion. Basileia can also refer to the territory or people over whom a king rules. Basileia in 1-2 Corinthians - 1 Co. 4:20; 1 Co. 6:9; 1 Co. 6:10; 1 Co. 15:24; 1 Co. 15:50; When He has abolished (katargeo brought to an end, after He has destroyed) all rule (every ruler) and all authority and power - Abolished means brought to an end, destroyed and the aorist tense speaks of a completed action in the past. In other words Paul is so certain (and under the inspiration of the Spirit) that this future will occur that he uses the past tense! It is as good as done! Note the repetition of ALL meaning all without exception! Rule...authority...power is not specific but often refers to the evil forces (and evil people) arrayed against God. Their evil effect will be brought to an end forever and ever. Amen. The events in Revelation 20 describe the final destruction of the Evil One (Satan) (Rev 20:7-10+) and his evil subjects (Rev 20:12-15+). At that time all adversaries have been abolished and the Son hands over the Kingdom to the God and Father and we enter into eternity future in the New Heavens and New Earth. Rule (rulers) (746)(arche) primarily conveys the sense of primacy (state of being first and/or foremost) and thus in the context of time can refer to the beginning of something, but here it is in the context of rank, so the idea is "primacy" of rank. In this setting arche speaks of a position of power or an entity who possesses that power. And so in the present context arche speaks of angelic or transcendent powers, since they were thought of as having a political organization (See Eph 1:20-21+, Eph 3:10+, Eph 6:11+, Ro 8:38; 1 Cor 15:24; Eph 1:21; 3:10; 6:12; Col 1:16; 2:10, 15) Authority (1849) exousia from éxesti = it is permitted, it is lawful) means the power to do something and was a technical term used in the law courts, of a legal right. "Authority or right is the dominant meaning (of exousia) in the New Testament." (Vincent) Exousía refers to delegated authority and combines the idea of the "right and the might", these attributes having been granted to someone. Exousia is an important term in the Gospels. Many conflicts in Jesus' life and ministry turn on debates about authority or the idea that Jesus taught with an unparalleled authority (Mt 7:29; 8:9; 9:6, 8; 21:23-27; 28:18; Mk 1:22, 27; 2:10; 3:15; 11:28-33; Lk 4:32, 36; 5:24; 7:8; 20:2-8). Uses of exousia in 1-2 Corinthians - 1 Co. 1:18; 1 Co. 1:24; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 5:4; 1 Co. 6:14; 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 14:11; 1 Co. 15:24; 1 Co. 15:43; 1 Co. 15:56; 2 Co. 1:8; 2 Co. 4:7; 2 Co. 6:7; 2 Co. 8:3; 2 Co. 12:9; 2 Co. 12:12; 2 Co. 13:4 Power (supernatural) (1411)(dunamis from dunamai = to be able, to have power) power especially achieving power. It refers to intrinsic power or inherent ability, the power or ability to carry out some function, the potential for functioning in some way (power, might, strength, ability, capability), the power residing in a thing by virtue of its nature. Uses of dunamis in 1-2 Corinthians - 1 Co. 1:18; 1 Co. 1:24; 1 Co. 2:4; 1 Co. 2:5; 1 Co. 4:19; 1 Co. 4:20; 1 Co. 5:4; 1 Co. 6:14; 1 Co. 12:10; 1 Co. 12:28; 1 Co. 12:29; 1 Co. 14:11; 1 Co. 15:24; 1 Co. 15:43; 1 Co. 15:56; 2 Co. 1:8; 2 Co. 4:7; 2 Co. 6:7; 2 Co. 8:3; 2 Co. 12:9; 2 Co. 12:12; 2 Co. 13:4; 1 Corinthians 15:25 For He must reign until He has put all His enemies under His feet. (NASB 1995 - Lockman) Ps 2:6-10 45:3-6 Ps 110:1 Mt 22:44 Mk 12:36 Lu 20:42,43 Ac 2:34 Eph 1:22 Heb 1:13 10:12,13 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Psalms 2:6-12 “But as for Me, I (GOD THE FATHER) have installed My King (MESSIAH) Upon Zion, My holy mountain (TO BE FULFILLED IN MILLENIUM).” 7 “I will surely tell of the decree of the LORD: He said to Me, ‘You (MESSIAH) are My Son, Today I have begotten You. 8 ‘Ask of Me, and I will surely give the nations as Your inheritance, And the very ends of the earth as Your possession. 9‘ You shall break them with a rod of iron, You shall shatter them like earthenware.’” 10 Now therefore, O kings, show discernment; Take warning, O judges of the earth. 11 Worship the LORD with reverence And rejoice with trembling. 12 Do homage to the Son, that He not become angry, and you perish in the way, For His wrath may soon be kindled. How blessed are all who take refuge in Him! (See Psalm 2 - Why do the Nations Rage? Excellent) Hebrews 1:13+ But to which of the angels has He ever said, “SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET”? (QUOTING Ps 110:1) Isaiah 32:1 Behold, a king will reign righteously And princes will rule justly. For (gar) term of explanation Paul explains the transfer of the kingdom from the Son to the Father. He (dei in present tense - continually) must (present tense - continually) reign until He has put (subjugates, vanquishes, overpowers, subdues) all (no exceptions) His enemies under His feet - Note this is not a "maybe" reign but an absolute "must" reign (Jesus Shall Reign, Another version, He Shall Reign Forevermore - Chris Tomlin)! He refers to Jesus ruling and reigning over His Messianic Kingdom for 1000 years. Why must He reign? It fulfills Messianic prophecy in Psalm 110:1+ which says " The LORD (FATHTER) says to my Lord (MESSIAH): “Sit at My right hand Until I make Your (MESSIAH) enemies a footstool for Your feet.” Another reason Jesus must rule is because His Kingdom fulfills the promises to the nation of Israel. In short Jesus MUST REIGN in order that all the prophecies regarding the nation of Israel are perfectly fulfilled. Under is the preposition hupo which in this context speaks of Christ in a controlling position with His enemies submitted to Him. Under His feet speaks of total dominion and final victory over all enemies. Often in warfare when a king conquered his enemy, he would place his foot on his neck symbolizing total and complete defeat of his enemy (pix). We see the final defeat of the devil and His human enemies in Revelation 20:7-10+ "When the thousand years are completed, Satan will be released from his prison, 8 and will come out to deceive the nations which are in the four corners of the earth, Gog and Magog, to gather them together for the war; the number of them is like the sand of the seashore (THIS IS INCREDIBLE FOR THEY HAVE HAD HIS RIGHTEOUS PRESENCE ON EARTH FOR 1000 YEARS. IT SHOWS THE TOTAL DEPRAVITY OF THE HUMAN HEART!). 9 And they came up on the broad plain of the earth and surrounded the camp of the saints and the beloved city (JERUSALEM), and fire came down from heaven and devoured them. 10 And the devil who deceived them was thrown into the lake of fire and brimstone, where the beast and the false prophet are also; and they will be tormented day and night forever and ever." Must (1163) (dei from deo = to bind or tie objects together, put in prison and also root of doulos, bond-servant) refers to what is not optional but needful (binding) out of intrinsic necessity or inevitability. Dei refers to inward constraint which is why it is often translated "must". Dei describes that which is under the necessity of happening or which must necessarily take place, and as stated above, conveys a sense of inevitability. To express the sense of necessity dei is translated "one ought", "one should", "one has to" or "one must". The TDNT comments that dei "expresses the character of necessity or compulsion in an event. Dei in 1-2 Corinthians - 1 Co. 8:2; 1 Co. 11:19; 1 Co. 15:25; 1 Co. 15:53; 2 Co. 2:3; 2 Co. 5:10; 2 Co. 11:30; 2 Co. 12:1 Play Messianic believer Paul Wilbur's lively version of He Shall Reign Over All the Earth Reign (become king) (936) basileuo from basileus - a king) means literally to exercise supreme authority at a royal level, to reign over, to be king over (Rev 11:15, 17-+ of Jesus' reign in the Millennial Kingdom). Only other use in Corinthians in 1 Cor 4:8. Enemies (hostile parties) (2190) echthros from échthos = hatred, enmity; noun = echthra = enmity, hostility) is an adjective which pertains to manifesting hostility or being at enmity with another, where enmity is a deep seated animosity or hatred which may be open or concealed or a "deep-rooted hatred." In the active sense echthros means to be hateful, hostile toward, at enmity with or adversary of someone. In the passive sense echthros pertains to being subjected to hostility, to be hated or to be regarded as an enemy. Echthros - 32v - Matt. 5:43; Matt. 5:44; Matt. 10:36; Matt. 13:25; Matt. 13:28; Matt. 13:39; Matt. 22:44; Mk. 12:36; Lk. 1:71; Lk. 1:74; Lk. 6:27; Lk. 6:35; Lk. 10:19; Lk. 19:27; Lk. 19:43; Lk. 20:43; Acts 2:35; Acts 13:10; Rom. 5:10; Rom. 11:28; Rom. 12:20; 1 Co. 15:25; 1 Co. 15:26; Gal. 4:16; Phil. 3:18; Col. 1:21; 2 Thess. 3:15; Heb. 1:13; Heb. 10:13; Jas. 4:4; Rev. 11:5; Rev. 11:12 1 Corinthians 15:26 The last enemy that will be abolished is death. (NASB 1995 - Lockman) 1Co 15:55 Isa 25:8 Ho 13:14 Lu 20:36 2Ti 1:10 Heb 2:14 Rev 20:14 Rev 21:4 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: 1 Corinthians 15:55-57+ “O DEATH, WHERE IS YOUR VICTORY? O DEATH, WHERE IS YOUR STING?” 56 The sting of death is sin, and the power of sin is the law; 57 but thanks be to God, who gives us the victory through our Lord Jesus Christ. Isaiah 25:8 He will swallow up death for all time, And the Lord GOD will wipe tears away from all faces, And He will remove the reproach of His people from all the earth; For the LORD has spoken. Hosea 13:14 Shall I ransom them from the power of Sheol? Shall I redeem them from death? O Death, where are your thorns? O Sheol, where is your sting? Compassion will be hidden from My sight. 2 Timothy 1:10+ but now (contrast "from all eternity" 2 Ti 1:9) has been revealed (phaneroo) by the (FIRST) appearing ( epiphaneia) of our Savior Christ Jesus, Who abolished (katargeo) death and brought life and immortality (aphtharsia) to light through the Gospel, Revelation 21:4+ and He will wipe away every tear from their eyes; and there will no longer be any death; there will no longer be any mourning, or crying, or pain; the first things have passed away.” Death, the Grim Reaper THE LAST ENEMY DEATH The last enemy (echthros) that will be abolished is death (thanatos) - This is a prophecy which will finally and fully be fulfilled in Rev 20:14+ when Jesus sits on the Great White Throne as Judge of the living and the dead and "Then death and Hades were thrown into the lake of fire. This is the second death, the lake of fire." Thereafter in the New Heaven and New Earth "there will no longer be any death" (Revelation 21:4+) But for now Death is personified as Christ's enemy and of course "he" is also the enemy of all mankind, for he takes the life of every person born (unless we are raptured). The resurrection assures what Calvary secures. Last (2078)(eschatos from ek = from, primarily as it relates to place) a noun which means last in time or space/place (most remote) (Acts 1:8+, Acts 13:47+). Eschatos can refer to the lowest status or "last place" (Mt 19:30) Eschatos as in the present passage means “last” in the sense of a final stage in a process. Abolished (Brought to an end, done away with) (2673) katargeo from kata = intensifies meaning + argeo = to be idle or inactive from argos = ineffective, idle, inactive from a = without + érgon = work) literally means to reduce to inactivity. The idea is to make the power or force of something ineffective and so to render powerless, do away with, put out of use, render entirely idle, inoperative, cause to come to an end. Katargeo in 1-2 Corinthians - 1 Co. 1:28; 1 Co. 2:6; 1 Co. 6:13; 1 Co. 13:8; 1 Co. 13:10; 1 Co. 13:11; 1 Co. 15:24; 1 Co. 15:26; 2 Co. 3:7; 2 Co. 3:11; 2 Co. 3:13; 2 Co. 3:14 1 Corinthians 15:27 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. (NASB 1995 - Lockman) Ps 8:6 Mt 11:27 28:18 Joh 3:35 13:3 Eph 1:20 Php 2:9-11 Heb 1:13 2:8 10:12 1Pe 3:22 Rev 1:18 See also The Resurrection of Christ 1 Corinthians 15 Resources - Multiple Sermons and Commentaries Related Passages: Philippians 2:9-11+ For this reason also, God highly exalted Him, and bestowed on Him the name which is above every name, 10 so that at the name of Jesus EVERY KNEE WILL BOW, of those who are in heaven and on earth and under the earth, 11 and that every tongue will confess that Jesus Christ is Lord, to the glory of God the Father. Hebrews 1:13+ But to which of the angels has He ever said, “SIT AT MY RIGHT HAND, UNTIL I MAKE YOUR ENEMIES A FOOTSTOOL FOR YOUR FEET”? Conqueror's Foot on Head of Enemy ALL HEAVEN AND EARTH SUBJECTED TO CHRIST For (gar) term of explanation Paul explains why even the greatest of all enemies, Death, will be demolished by Christ, the Resurrection and the Life. HE (God the Father) HAS PUT ALL THINGS IN SUBJECTION UNDER (hupo often depicted by a king putting his foot on the defeated enemy's neck symbolizing total and complete defeat of his enemy) HIS (Christ's) FEET (including DEATH!)- Paul quotes from Psalm 8:6+ which ends with the prophecy "Thou hast put (Heb shith = put, set; Lxx = hupotasso) all things under His feet." Psalm 8:6+ originally spoke of the dominion that was delegated to man in Genesis 1:26, but here Paul under the inspiration of the Spirit extends the meaning and applies it to the universal dominion of Christ, even as he repeats in Eph. 1:22+ declaring "He (GOD THE FATHER) put all things in subjection under His (CHRIST THE SON'S) feet. Psalm 8:6 is also cited in Hebrews 2:5-8+, where it is applied to Christ. One ancient writer said "Some will experience this subjection by way of torment, while others will experience it by way of a direct knowledge which is not 'through a dim mirror or an enigma,' as is the case now" But when He says, "All things are put in subjection (perfect tense = permanence)," it is evident that He (GOD THE FATHER) is excepted who put all things in subjection to Him (CHRIST) - All things means all things without exception, except ONE! What is Paul saying? In context while all things in the heavens and earth will be placed under the dominion of the Jesus Christ as King of kings and Lord of lords, there is one "exception," and that is God the Father. He will not be subjected to the Son, again emphasizing the hierarchy in the Trinity. Hunter & McShane - Everything now be according to the divine pleasure. God, and the Godhead, will now rest in undisturbed repose, every enemy having been dealt with, and the whole creation will move into eternal conditions—the struggle and conflict of earth over for ever..(What the Bible teaches – 1 and 2 Corinthians) Subjected (5293) hupotasso from hupó = under + tasso = arrange in orderly manner) means literally to place under or rank under in an orderly fashion. Hupotasso was used as a military term arranging soldiers in the "best order, to accomplish the strategic objective; hence, 'to arrange under one's authority,' in order to execute a mission" In the active voice hupotasso means to subject, bring under firm control, subordinate. As an aside Biblical submission can not be inferiority because Jesus submitted to the Father every day of His life on earth (Jn 5:19, 30)! Jesus Christ, the second person of the eternal Trinity, modeled submission in His earthly ministry. This provides absolute proof that submission does not mean inferiority or loss of dignity! Evident (1212)(delos) is an adjective which means clearly visible and hence clear, plain, clear to the understanding or mind. Delos pertains to that which can be clearly and easily able to be known. 1 Corinthians 15:28 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. (NASB 1995 - Lockman) all things Ps 2:8,9 18:39,47 21:8,9 Da 2:34,35,40-45 Mt 13:41-43 Php 3:21 Rev 19:11-21 20:2-4,10-15 then 1Co 3:23 11:3 Joh 14:28 all in all 1Co 12:6 Eph 1:23 Col 3:11 1 Corinthians 15 Resources - Multiple Sermons and Commentaries THE ORDER OF SUBJECTION When all things are subjected (hupotasso) to Him, then the Son Himself also will be subjected (hupotasso) to the One who subjected (hupotasso) all things to Him - The NLT has a fairly good paraphrase "Then, when all things are under his authority, the Son will put himself under God's authority, so that God, who gave his Son authority over all things, will be utterly supreme over everything everywhere." (1Co 15:28NLT) So that (purpose clause) God may be all in all - I like the NLT rendering = "will be utterly supreme over everything everywhere." THOUGHT - Since God is to be all in all, may He grant us the Spirit enabled desire and power to continually, daily choose to bow down and worship Him now and forever and ever as our ALL IN ALL. In His Holy Name. Amen. Take a moment to worship Jesus, the Lamb of God, Who Alone is Worthy to be worshiped as our ALL IN ALL (play song). 1 Corinthians 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? (NASB 1995 - Lockman) what 1Co 15:16,32 Ro 6:3,4 Mt 20:22 1 Corinthians 15 Resources - Multiple Sermons and Commentaries A PUZZLING PASSAGE BAPTIZED FOR THE DEAD Otherwise, what will those do who are baptized for the dead? - One thing this clearly does not mean is that a live person can be baptized in place of a dead person resulting in salvation for that dead person! That is absurd but sadly is why is sometimes falsely taught! If personal faith is required for salvation (which it is), then this false belief is utter heresy! NET Note - Many suggestions have been offered for the puzzling expression baptized for the dead. There are up to 200 different explanations for the passage; a summary is given by K. C. Thompson, "I Corinthians 15, 29 and Baptism for the Dead," Studia Evangelica 2.1 (TU 87), 647–59. The most likely interpretation is that some Corinthians had undergone baptism to bear witness to the faith of fellow believers who had died without experiencing that rite themselves. Paul's reference to the practice here is neither a recommendation nor a condemnation. He simply uses it as evidence from the lives of the Corinthians themselves to bolster his larger argument, begun in 1 cOR 15:12, that resurrection from the dead is a present reality in Christ and a future reality for them. Whatever they may have proclaimed, the Corinthians' actions demonstrated that they had hope for a bodily resurrection. John
1 Coríntios 15:9
Wuest: For, as for myself, I am the least of the apostles. I am not fit to be called an apostle because I persecuted the Church of God Young's Literal: for I am the least of the apostles, who am not worthy to be called an apostle, because I did persecute the assembly of God, FOR I AM THE LEAST OF THE APOSTLES AND NOT FIT TO BE CALLED AN APOSTLE BECAUSE I PERSECUTED THE CHURCH OF GOD: I am the least of the apostle: 2Co 11:5 12:11 Eph 3:7,8 because I persecuted the church of God: Ac 8:3 9:1-19 22:4,5 26:9-11 Ga 1:13,23 Php 3:6 1Ti 1:13,14) 1 Corinthians 15 Resources - Multiple Sermons and Commentaries CONTEXT 1Corinthians 15:1-7 (Notes -v1; v2; vv4-5; vv 6-8) is the best summary of the Gospel in the Bible. At the end of his summary Paul explains how he became an apostle writing "and last of all, as to one untimely born (literally = a "miscarriage", a life unable to sustain itself), He appeared to me also. (1Cor 15:8-notes) Comment: "Paul further evidences his sense of unworthiness to be an apostle by the use of the word kamoí (2504), meaning "and to me" or "to me also," in 1Co 15:8: "And last of all he appeared to me also." He places himself in a class of his own. He was agonizingly conscious of his past record of persecution of the church of God, and recognized that it was only by the grace of God that he was what he was (1Co 15:10). That is why he never ceased to wonder at the marvel of his salvation, and only second to that at the fact of his apostleship. Paul was lost in wonder, love, and praise when he thought of his apostleship, for of all men he seemed the least worthy of this high honor and dignity." (Zodhiates – Conquering the Fear of Death: An Exegetical Commentary on First Corinthians Fifteen) Oswald Chambers: “To me also”—the most unlikely! It is easy to pretend to be “less than the least” without being it, easy to be false in emotion before God, but Paul is not a pretentious humbug, he is not simply speaking out of the deep modesty of his soul, he is speaking what he believes. (He shall glorify me : Talks on the Holy Spirit and other themes)
1 Coríntios 15:9
Wuest writes that "The word assembly is a good one-word translation of ekklesia." Church - English word - derived from Middle English chirche, from Old English cirice, ultimately from Late Greek kyriakon (doma - house) = a temple of God, from Greek neuter of kyriakos = of the Lord or pertaining to the Lord from kyrios lord, master. John Walvoord has a helpful summary of ekklesia/ecclesia - This word translated church or assembly is found in at least four important meanings in the New Testament. It is used (1) to mean an assembly of people. In this sense it has no special theological meaning. It can refer to Israel as a gathered people in the wilderness (Acts 7:38) or a regular assembly of citizens (Acts 19:39) or a group of people gathered for religious worship (Heb. 2:12). (2) The same word is used for an assembly of Christians in a local church (Acts 8:1, 8:3; 11:22, 26) and in the plural for a group of such churches (1Cor. 16:19; Gal. 1:2). Each assembly or church has a local gathering composed of professed Christians. That all in the assembly are not necessarily true believers is clear from the messages to the seven churches of Asia (Rev 2:1-29; Rev 3:1-22). (3) Ecclesia is also used of the total of professing Christians without reference to locality and is practically parallel in this sense to Christendom (Acts 12:1; Ro 16:16; 1Cor. 15:9; Gal. 1:13; Rev. 2:1-29, Rev 3:1-22; etc.). The same word is used (4) of the body of Christ, composed of those baptized by the Holy Spirit into the church (1Cor. 12:13). Ecclesia used in this connection becomes a technical word referring to the saints of this age. (Borrow The Millennial Kingdom on page 224) Related Resources on "Church" Multiple Bible Dictionary Discussions Baker's Evangelical Dictionary of Biblical Theology Ecclesiology: The Church - Greg Herrick Questions about the Church (e.g., What is the church?) What was the first / original church? Is the original / first church the true church? Smith's Bible Dictionary notes that "The day of Pentecost is the birthday of the Christian church. Before they had been individual followers Jesus; now they became his mystical body, animated by his spirit." As with all Greek word studies, the meaning of the word in a specific passage is critically dependent upon examination of the context. This basic principle is applied in this discussion and accounts for several different nuances of ekklesia in the summary below (note). As Easton's Bible Dictionary says "In the New Testament it is the translation of the Greek word ecclesia, which is synonymous with the Hebrew qahal of the Old Testament, both words meaning simply an assembly, the character of which can only be known from the connection in which the word is found (Ed: In other words, context is critical in order to understand the meaning/nuance of each specific use of ekklesia). Louw and Nida - Though some persons have tried to see in the term ekklesia a more or less literal meaning of ‘called-out ones,’ this type of etymologizing is not warranted either by the meaning of ekklesia in NT times or even by its earlier usage. The term ekklesia was in common usage for several hundred years before the Christian era and was used to refer to an assembly of persons constituted by well-defined membership. In general Greek usage it was normally a socio-political entity based upon citizenship in a city-state and in this sense is parallel to demos (a group of citizens assembled for socio-political activities). For the NT, however, it is important to understand the meaning of ekklesia as ‘an assembly of God’s people.’ (Greek-English Lexicon of the New Testament: Based on Semantic Domains. United Bible societies) In summary, Louw and Nida says that strictly speaking the etymology of "ekklesia" is not "called out ones" but was used of an assembly (composed not necessarily of "called out ones"). That said, when we come to the usual NT meaning of ekklesia, the church, it cannot be a "coincidence" that the body of Christ, the church, is composed solely of men and women "called out" by God. To be sure local assemblies of believers ("local churches") seldom if ever are 100% believers and thus "called out ones" is strictly speaking not be an accurate designation. So while etymologically inaccurate, "called out ones" is theologically accurate for the true church which is the body of Christ. A BETTER TERM: BODY OF CHRIST A key identifying characteristic of the Church is Holy Spirit baptism (1 Cor. 12:13) which is the event that forms the Body of Christ which is actually a better designation for the world-wide body of believers than the term 'church.' To reiterate, the Greek ekklesia (most often translated 'church') merely means a gathering or group of people. Ekklesia can even describe nonbelievers and thus is not a precise technical term. In short, ekklesia can appear in contexts which have nothing to do with the baptizing work of the Spirit which defines the Body of Christ, an entity which did not exist prior to Pentecost. Here are some other indicators that the Body of Christ, the Church did not exist in the Old Testament: (1) Jesus Himself indicated that 'on this rock I will build my Church' (future tense, Mt. 16:18). (2.) Peter referred to the arrival of the Holy Spirit as the 'the beginning' (Acts 11:15). (3) James referred to the giving of the Holy Spirit to the Gentiles (Acts 10:45) as 'at the first' (Acts 15:14). (4) The joining of Gentiles and Jews into the same body is described as a 'mystery' which was not made know previously to the sons of men (Eph. 3:4-7; Col. 1:26-27). (5) In the OT when Gentiles joined Israel they became Jewish proselytes, whereas in the NT, the barrier between Jews and Gentiles (the Law of Moses) was removed 'in Christ' and God created a new spiritual organism, the 'one new man' (Eph. 2:15), which has no counterpart in the the Old Testament. The New Unger Bible Dictionary lists seven metaphors that set forth the relationship between Christ and His Church...Relation Between Christ and the Church. Seven NT figures set forth this relation: (1) the Shepherd and the Sheep (John 10); (2) the Vine and the Branches (John 15); (3) the Cornerstone and the Stones of the Building (1 Cor. 3:9; Eph. 2:19–22; 1 Pet. 2:5); (4) High Priest and the Kingdom of Priests (Heb. 5:1–10; 6:13–8:6; 1 Pet. 2:5–9; Rev. 1:6); (5) the Head and the Many-Membered Body (1 Cor. 12:12–13, 27; Eph. 4:4); (6) the Last Adam and the New Creation (1 Cor. 15:22, 45; 2 Cor. 5:17); (7) the Bridegroom and the Bride (John 3:29; 2 Cor. 11:2; Eph. 5:25–33; Rev. 19:7–8). Here are the definitions of ekklesia... (1) In Secular Greek usage ekklesia = a body of citizens “gathered” to discuss the affairs of state Zodhiates: (Ekklesia) was a common (secular) term for a congregation of the ekklētoí (n.f.), the called people, or those called out or assembled in the public affairs of a free state, the body of free citizens called together by a herald (kerux]) which constituted the ekklēsia. NIDNTT = Ekklesia, centuries before the translation of the OT and the time of the NT, was clearly characterized as a political phenomenon, repeated according to certain rules and within a certain framework. It was the assembly of full citizens, functionally rooted in the constitution of the democracy, an assembly in which fundamental political and judicial decisions were taken. The scope of its competence varied in the different states.... What is noteworthy, however, is that the word ekklēsia, throughout the Greek and Hellenistic areas, always retained its reference to the assembly of the polis (city). In only three exceptional cases was it used for the business meeting of a cultic guild....Otherwise it was never used for guilds or religious fellowships. These were referred to by such expressions as thiasos, cultic assembly to worship a god; eranos, literally a contract of partnership....however, none of these words found its way into the NT. (Brown, Colin, Editor. New International Dictionary of NT Theology. 1986. Zondervan) (2) In the Septuagint (LXX) - Ekklesia occurs in the Septuagint (Lxx) (Greek translation of the OT) about 77 times and is used most often to translate the Hebrew noun qāhāl (06951) (from qāhal = to gather or assemble) which conveys the idea of assembling without regard to purpose and depending on the context can refer to an assembly, company, congregation, multitude. Qāhāl describes various gatherings and assemblies called together - for evil purposes (Ps 26:5,- Lxx = ekklesia), for worship (Ps 22:22 - Lxx = ekklesia), for war (Jdg 20:2 - Lxx = ekklesia; David before Israel's army before he slew Goliath - 1Sa 17:46 - Lxx = ekklesia), description of an assembly of exiles (Ezra 2:64, Neh 7:66 - Lxx = ekklesia), assembly of Israel gathered at Mt Sinai to hear the LORD's commandments (Dt 9:10 - Lxx = ekklesia), assembly called for worship (2Chr 30:25 - Lxx = ekklesia used twice), description of Israel gathered at Solomon's dedication of God's Temple (1Ki 8:14 - Lxx = ekklesia) The other Hebrew word for assembly or congregation is 'edah (05712) which Septuagint never translates with ekklesia. Instead 'edah is is translated with the Greek noun synagoge 127/145 occurrences. Note that some of the the Scriptural uses of qāhāl are also translated with synagoge (E.g., Ge 35:11, 28:3, Nu 20:4, assembly on the Day of Atonement in Lev 16:17) Ekklesia - 77 uses in the non-apocryphal LXX - Dt 4:10; 9:10; 18:16; 23:2, 3, 4, 9; 31:30; Josh 9:2; Jdg 20:2; 21:5, 8; 1Sa 17:47; 19:20; 1Kgs 8:14, 22, 55, 65; 1Chr 13:2, 4; 28:2, 8; 29:1, 10, 20; 2Chr 1:3, 5; 6:3, 12f; 7:8; 10:3; 20:5, 14; 23:3; 28:14; 29:23, 28, 31f; 30:2, 4, 13, 17, 23, 24, 25; Ezra 2:64; 10:1, 8, 12, 14; Neh 5:7, 13; 7:66; 8:2, 17; 13:1; Ps 21:23, 26; 25:5, 12; 34:18; 39:10; 67:27; 88:6; 106:32; 149:1; Pr 5:14; Job 30:28; Mic 2:5; Joel 2:16; Lam 1:10 (3) In the NT ekklesia has at least 4 nuances of meaning depending on the context... (a) A body of citizens “gathered” to discuss the affairs of state - Acts 19:39 (b) A tumultuous gathering, i.e., a riotous mob - Acts 19:32, 41 (c) Used by Luke in Acts 7:38 where the intended meaning is not "church" but an assembly of Israel. It is therefore not surprising, that most Bible translations (other than the Acts 7:38KJV) avoid translating ekklesia here as "church". Comment: Note that the gathering of the Jews in the NT is most often termed "Sunagoge/synagoge" (G4864) from sun = together or with + ago = to bring - literally "a bringing together". Luke's use of ekklesia to describe the OT assembly of Israel does not support the teaching by some that the "church" was mentioned in the OT. It was not! In fact it was a mystery only revealed in the NT. One should be wary of commentaries and systematic theology books that take the liberty of seeing the "church" in OT passages that specifically (clearly from the context) refer to the nation or people of Israel. This is not saying that ekklesia was not used in the Greek translation of the Hebrew word for "assembly," because it was used many times (See Definition #2 Above). However, the uses of ekklesia in the Lxx are not evidence that the "church" as it is defined by the NT writings of Luke and Paul was present in the OT. Mounce comments that: "the prototype of the NT ekklēsia lies not in Greco-Roman history but in the assembly of God’s people in the OT (cf. Acts 7:38), which developed into the Jewish synagogue as the gathering of the community of God. In these gatherings the great stories of salvation history were regularly rehearsed and the wonderful promises of God to Israel recounted (cf. Nu 14:7, 8, 9). But while the ekklēsia may find its roots in the synagogue, it is not a subset of it but becomes the new term used for the gathering of various groups of Christian believers...The apostle sees the church as a new race, which he lists it alongside Jews and Greeks in 1Co 10:32; it is sufficiently equipped with leadership and gifts to fulfill God’s purposes on earth (1Co 12:28); and it is the avenue through which the wisdom of God is made known (Ep 1:22). (Mounce's Complete Expository Dictionary of Old & New Testament Words. Grand Rapids, MI: Zondervan) (d) A specific congregation of believers in Christ (1Co 1:2, Ro 16:16, Acts 20:28; 1Co 1:2; Gal. 1:13; 1Th 1:1; 2Th 1:1; 1Ti 3:5) Note that at least 92 uses of ekklesia refer to a local congregation. Specific phrase "church of God" - 8x - Acts 20:28; 1Cor 1:2; 10:32; 11:22; 15:9; 2Cor 1:1; Gal 1:13; 1Ti 3:5. This phrase signifies that the church belongs to God and comes from God. "Church of the living God" - 1Ti 3:15 Specific locations - "Church of the Laodiceans" - Col 4:16, "Church of the Thessalonians" - 1Th 1:1, 2Th 1:1; In Jerusalem Hebrews 12:23 "church of the firstborn who are enrolled in heaven" - Christ is Head of church = Eph 1:22,23-note Eph 4:14-note Eph 5:23-note Col 1:18-note Church = Christ's body - Col 1:24-note (e) All congregations of believers, the whole Body of Christ, "the whole company of the redeemed throughout the present era" (Vine) (Mt 16:18, Christ's "body" = Ep 1:22; Ep 5:23) Norman Geisler: In the New Testament, ekklesia came to refer to an assembly of believers, namely, followers of Jesus. The term church as used in this volume refers to the New Testament church founded by Jesus Christ; that is, an assembly of believers joined to Christ’s spiritual body by the Holy Spirit (1Cor. 12:13) at the moment of regeneration (Titus 3:3–6), when they individually place their faith in the Lord Jesus as their Savior (Acts 16:31). If still on earth, they should be part of a local body of believers meeting regularly (Heb. 10:25) for edification (Eph. 4:12), worship (John 4:24), and participation in the ordinances. To this group Paul addressed most of his epistles, such as, for example, “the church of God which is at Corinth” (1Cor 1:2NKJV) (Systematic Theology, Volume four: Church, Last Things)
1 Coríntios 15:9
Wuest summarizes ekklesia... The word ekklesia appears in the Greek text where this word (church) is found in the translations. Ekklesia comes from kaleō “to call,” and ek “out from.” The compound verb means “to call out from.” In classical Greek ekklesia referred to an assembly of the citizens summoned by the town crier. It is used in Acts 19:32-41 in its purely classical meaning. The town clerk dismissed the citizens who had been gathered together by the craftsmen of Ephesus. In its every other occurrence, it is translated “church,” the church being looked upon as a called-out body of people, called out of the world of unsaved humanity to become the people of God. The word refers either to the Mystical Body of Christ made up of saved individuals only (Ephesians), or to the local churches, as for instance Ro 16:5; Gal. 1:2. It refers to the invisible Church...not to the visible, organized Church on earth. The genius of the word points to the fact that in the mind of God, the Church of Jesus Christ is a called-out group of people, separated out from the world to be a people that should maintain their separation from the world out of which they have been called. (Wuest's Word Studies from the Greek New Testament: Eerdmans) William Barclay gives some historical background on ekklesia... Ekklesia is the NT word for 'church', and is, therefore, one of the most important of all NT words. Like so many NT words it has a double background. (i) Ekklesia has a Greek background. In the great classical days in Athens the ekklesia was the convened assembly of the people. It consisted of all the citizens of the city who had not lost their civic rights. Apart from the fact that its decisions must conform to the laws of the State, its powers were to all intents and purposes unlimited. It elected and dismissed magistrates and directed the policy of the city. It declared war, made peace, contracted treaties and arranged alliances. It elected generals and other military officers. It assigned troops to different campaigns and dispatched them from the city. It was ultimately responsible for the conduct of all military operations. It raised and allocated funds. Two things are interesting to note. First, all its meetings began with prayer and sacrifice. Second, it was a true democracy. Its two great watchwords were 'equality' (isonomia) and 'freedom' (eleutheria). It was an assembly where everyone had an equal right and an equal duty to take part. When a case involving the right of any private citizen was before it—as in the case of ostracism or banishment—at least 6,000 citizens must be present. In the wider Greek world ekklesia came to mean any duly convened assembly of citizens. It is interesting to note that the Roman world did not even try to translate the word ekklesia; it simply transliterated it into ecclesia (English - "ecclesiology", "ecclesiastical") and used it in the same way. There is an interesting bilingual inscription found in Athens (dated A.D. 103-4). It can be read against the background of Acts 18. A certain Caius Vibius Salutaris had presented to the city an image of Diana and other images. The inscription lays it down that they are to be set up on their pedestals at every ekklesia of the city in the theatre. To Greek and Roman alike the word was familiar in the sense of a convened assembly. So, then, when we look at it against this background, as Deissmann puts it, the Church was God's assembly, God's muster, and the convener is God. (ii) Ekklesia has a Hebrew background. In the Septuagint it translates the Hebrew word gahal, which again comes from a root which means 'to summon'. It is regularly used for the 'assembly' or the 'congregation' of the people of Israel. In Dt. 18.16; Jdg. 20.2, it is translated 'assembly'; and in 1Ki 8.14; Lev 10.17; Nu 1.16. it is translated 'congregation'. It is very common in the Septuagint, occurring over 70 times. In the Hebrew sense it, therefore, means God's people called together by God, in order to listen to or to act for God. (Barclay, William: New Testament Words:. Westminster John Know Press, 1964) Marvin
1 Coríntios 15:10
Wuest: But by the grace of God I am what I am. And His grace to me did not turn out in vain, but I labored to the point of exhaustion more abundantly than all of them; however, not I myself, but the grace of God which labored with me. (Eerdmans Publishing - used by permission) Young's Literal: and by the grace of God I am what I am, and His grace that is towards me came not in vain, but more abundantly than they all did I labour, yet not I, but the grace of God that is with me; BUT BY THE GRACE OF GOD I AM WHAT I AM AND HIS GRACE TOWARD ME DID NOT PROVE VAIN: chariti de theou eimi (1SPAI) o eimi, (1SPAI) kai e charis autou e eis eme ou kene egenethe, (3SAPI): by the grace of God: 1Co 4:7 Ro 11:1,5,6 Ep 2:7,8 3:7,8 1Ti 1:15,16 His grace: 1Co 15:2 2Co 6:1) GRACE IN "TRIPLICATE" But (de) is a term of contrast which speaks of a "change of direction," which could not be more apropos than the change of direction is Saul the persecutor who was supernaturally transformed into Paul the proclaimer of the Gospel! By the grace of God… His grace… the grace of God - The key word in this passage is clearly grace which gives us an "amazing" key regarding how we can experience a supernatural life of grace saturated, God glorifying service like Paul (1Co 4:16, 11:1). As a physician I would occasionally write out prescriptions in "triplicate" - 1Corinthians 15:10 is God's "prescription in triplicate" to assure "spiritual health" in your life and ministry (cp Jn 10:10b)! Take one dose of the truth of this passage "qd" ("once per day"). Refills: Eternal. Cost: Free (but not cheap!). Instructions: Swallow it completely. Give your body time to "assimilate" it, so that it has maximum effect. It will be good (the best) medicine for your soul! It's God's amazing grace! Beloved, if you have not memorized this verse, I would strongly encourage you to "treasure" (Ps 119:9-note, Ps 119:11-note) this great passage in your heart (Memorizing His Word, Memory Verses by Topic) so that your Teacher, the Holy Spirit, might be able to bring it to mind in times of need (Jn 14:26, cp He 4:16-note) (Primer on Biblical Meditation). But- Even though Paul considers himself the least of the apostles (1Co 15:9-note), he now presents the contrasting thought. The idea is that "Yes, I persecuted the church of God BUT by the grace of God I am what I am." In other words, "but" introduces the radical change from what Paul was in Self and devoid of grace to what he became in the Savior by divine grace! As an aside, when you are reading the Scriptures, be sure not to pass too quickly over the "contrast words (see discussion)" like but, yet, nevertheless, etc, for these words often help to vividly bring out a particular truth in the passage, often signifying a "change of direction." It is always worthwhile to pause and ask what is being contrasted (or why? or when? etc). I like the way the venerable commentator Charles Hodge introduces his discussion of this verse… Christian humility does not consist in denying what there is of good in us, but in an abiding sense of ill-desert (Ed: that which deserves punishment - ie, we deserve hell, but God freely gives us heaven! Oh the depth of the riches of His grace Ep 1:7-note) and in the consciousness that whatever good we have is due to the grace of God. The grace of God in this context is not the love of God, but the influence of the Holy Spirit considered as an unmerited favor. This is not only the theological and popular sense, but also the scriptural sense of the word “grace” in many passages. That is, “divine grace has made me what I am. Had I been left to myself, I should have continued a blasphemer, a persecutor, and injurious. It is owing to his grace that I am now an apostle, preaching the faith that I once destroyed.” (1 Corinthians 15 Commentary) (Ed: I would only add that the grace is not just unmerited favor, but is the power the Spirit provides for supernatural transformation, in Paul's case from a Christ persecutor to a Christ follower!) Henry Alford writes that "With the humiliating conviction of his own unworthiness is united the consciousness of that higher Power which worked on and in him,—and this introduces his chastened self-consciousness of the extent and success of his apostolic labours.” (De Wette). The position of "but by the grace of God" (see note below), and the repetition of "His grace" afterwards, show the emphatic prominence which he assigns to the divine Grace. (The New Testament for English Readers) BY THE GRACE OF GOD By the grace - ("by grace- alone" - J. Bengel) It is notable and quite fitting that the first word in the Greek sentence (which indicates that the word is being emphasized) is grace! By the grace of God I am what I am - (Contrast this humble affirmation and admission of divine dependence of one saved Pharisee with the self-sufficient deluded prayer of another Pharisee in Lk 18:11) This speaks first of saving grace (Ep 2:5-note, Ep 2:8, 9-note) which then becomes the believer's daily sanctifying grace (He 13:9-note "strengthened" is present tense = continually). In view of the fact that Paul had just been talking about his service as an apostle (1Co 15:9-note), one might also say this refers to "serving" grace. Yes, grace is unmerited favor ("the least of the apostles… persecuted the church") for Paul deserved hell as we all do and yet God granted him heaven in His Son. And thus grace is not just unmerited favor, but is the power to transformed an abject sinner into an absolute saint. Grace is power to save and then daily, moment by moment, to continue to "save" (sanctify) the saved saint (If this sentence confuses you see notes on the Three Tenses of Salvation). Sadly it seems that many saints live as more as "aint's" than as saints--they understand that they are saved by grace but then fall into the trap of "trying" to live the supernatural life ("Christ life") in their strength. In this passage Paul is giving us the simple but profound secret for "successful" Christian living - grace. First grace toward Paul caused him to be saved by God and then grace through him caused him to become a servant of God (cp Ro 1:1-note). Brothers and sisters in Christ, we need to imitate Paul's "spiritual motif", his modus operandi (1Co 11:1, cp 1Pe 2:21-note) if we would seek to redeem the time for the glory of the Lord in these evil last days (Ep 5:16-note, 2Ti 3:1-note, Mt 5:14, 15, 16-note, Php 2:15-note). Grace took a man zealous to persecute Christ and transformed him into a man zealous to preach Christ! (cp 1Co 1:23, 2:2, 2Cor 4:5, Gal 6:14-note) Amazing grace indeed! Application = Is there someone in your sphere of influence (family member, friend, co-worker, etc) who you think is beyond the reach of the grace of God? Then think again! Anthony Thistleton notes that in this section… We come to the heart of Paul’s point. Undeserved, unmerited ‘grace’ (charis) which springs from the free, sovereign love of God alone and becomes operative in human life not only determines Paul’s life and apostolic vocation but also characterizes all Christian experience, not (only) the promise of resurrection and the reality of the activity of Christ as Lord.” “The double eimi ("I am") is firmly assertive — ‘I am what I am’ is the favour, utterly undeserved, that summoned Saul of Tarsus…(Gal 1:13, 14, 15).” The gist of Paul’s point is twofold: (i) God has made him what he is as sheer gift; (ii) in addition to being operative toward or on him, this grace has also been operative through him in making him an apostolic agent for the benefit of others. (Anthony C. Thiselton, The First Epistle to the Corinthians: A Commentary on the Greek Text. Grand Rapids: Eerdmans, 2000) I am (eimi) - Don't miss this small but significant point that underscores what we've just read. The verb "am" (eimi) is in the present tense which signifies Paul was continually what he was by virtue of the grace of God. He never lost sight of this foundational truth that undergirded and enabled all aspects of his (and our) Christian life and his (our) Christ honoring service. As an aside, remember that all (eternally worthwhile) good works are God works, because they are grace works. As Paul explained to the saints at Corinth… According to the grace of God which was given to me (Note: Not "which was earned by me because I worked so hard and I deserved it!"), as a wise master builder I laid a foundation, and another is building upon it. But let each man be careful (present imperative = command calling for continual attention for we are prone to wander away from "God works" into our own "good works" we falsely think are meritorious) how he builds upon it. For no (absolute negation = no exceptions!) man can lay a foundation other than the one which is laid, which is Jesus Christ. (1Cor 3:10, 11) C H Spurgeon speaking of Paul's confession "by the grace of God I am what I am" reminds us that… THIS confession, suitable in the lips of Paul, is equally appropriate in the mouth of each one of us who have known and proved the grace of God. We must consider Paul, according to his own account of himself, as being “not fit to be called an apostle,” — though “not a whit behind the very chiefest apostles,” — because he had persecuted the Church of God (1Co 15:9). In respect of personal merit, he knew that he did not deserve to be accounted of at all; yet, when the sole, ground of approbation (act of approving officially) was not the service he had rendered to his Sovereign, but the favor which his Sovereign had bestowed upon him, he could say, “By the grace of God I am what I am.” Take the meanest lamb in Jesus’ fold, the feeblest heir of grace, the most timid and fearing, the most hopeless and helpless of all disciples, the man most devoid of talent, the man who stands the very lowest on the list of the saints of God, surely he may and must say that “by the grace of God” he is what he is, so far as he is in Christ, a believer, with all the privileges that believers have a gracious right to claim. Let this be thy comfort, thou little one, that the same grace that made an apostle of Paul has made a Christian of thee. The selfsame power that has quickened the mightiest man in the army of the Lord of hosts has quickened you also; The grace that saves the greatest saves the least. If the largest and brightest gem in the crown of Christ reflects his grace, and glorifies his love, even so shalt thou though thou be as the smallest pearl that shall be set in his glorious diadem of honor… The song, which begins among the little and the timid; gathers strength among the great and the brave. It is not altered in the slightest degree; the language is the same, the strain the same, the song the same, “By the grace of God,” we all of us must say, “we are what we are.” (1Corinthians 15:10 Lesson on Divine Grace) (Or you can download an Mp3 version with a British accent to listen while you drive or run or bike - 1Corinthians 15:10 Lessons on Divine Grace) When did Paul become by grace what he was? Luke describes Paul's life changing Christ encounter in Acts 9. The confrontation with the resurrected, ascended, glorified Son of God on the Damascus Road changed Saul (Meaning = "Asked for") to Paul (Meaning = "little") (Acts 9:2, 3, 4, 5, 6, 13:9), a new creature in Christ (2Co 5:17-note), who was given a new purpose in life (Acts 26:16, 17, 18). Paul was part of the Jewish remnant that was supernaturally transformed from a "works based" spiritual death to a "grace based" spiritual life (Ro 11:5, 6-note) Instead of persecuting Christians, now he sought to see them saved by the same grace of God that had saved him! He went from boasting in his accomplishments which on a human level were many (Php 3:4, 5, 6-note), to boasting (Ro 5:11YLT-note, 1Cor 1:31, 2Co 10:17) in the God of all grace (1Pe 5:10-note)! That's what the grace of God does to a man (or woman) -- it transforms him (her) from a hater of Christ (Jn 7:7, 15:18, 23, 24, 25) and persecutor of the Gospel of grace (Acts 20:24) to a lover and proclaimer of the Gospel of Christ (Ro 1:9-note, Ro 15:19-note, 1Co 9:12, 2Co 2:12, 9:13, 10:14, Php 1:27-note, 1Th 3:2-note, 2Th 1:8). Dear reader, these truths about the transforming power of grace beg the question, can you say like Paul "by the grace of God I am what I am?" Dear believer can you truly say that you are living each day "by the grace of God?" If not, consider surrendering your rights, your self efforts, your "good" (but God-less) works, etc, to the God of all grace that you might come to genuinely experience the grace of God as your sole source of strength to live a supernatural life, in such a way that others may see your "abundant" life in Christ (Jn 10:10) and glorify (give a proper opinion) of our otherwise invisible Father Who is in heaven (Mt 5:16-note). May we all grow daily not just in head knowledge but in a heart, experiential knowledge of the grace of our Lord and Savior Jesus Christ (2Pe 3:18-note), that the world might more and more see Jesus in us (2Co 3:18), the hope (absolute certainty) of (future) glory (Col 1:27-note). To Him be the glory both now and to the day of eternity. Amen! I Am What I Am -- A few years before John Newton died, a friend was having breakfast with him. Their custom was to read from the Bible after the meal. Because Newton’s eyes were growing dim, his friend would read, then Newton would comment briefly on the passage. That day the selection was from 1 Corinthians 15. When the words “by the grace of God I am what I am” were read, Newton was silent for several minutes. Then he said, “I am not what I ought to be. How imperfect and deficient I am! I am not what I wish to be, although I abhor that which is evil and would cleave to what is good. I am not what I hope to be, but soon I shall put off mortality, and with it all sin. Though I am not what I ought to be, nor what I wish to be, nor yet what I hope to be, I can truly say I am not what I once was: a slave to sin and Satan (Play Chris Tomlin's rendition of Newton's Amazing Grace coupled with My Chains Are Gone). I can heartily join with the apostle and acknowledge that by the grace of God I am what I am!” Here is Newton's great hymn to grace… Amazing Grace Amazing grace! How sweet the sound That saved a wretch like me! I once was lost, but now am found; Was blind, but now I see. ’Twas grace that taught my heart to fear, And grace my fears relieved; How precious did that grace appear The hour I first believed! Through many dangers, toils and snares, I have already come; ’Tis grace hath brought me safe thus far, And grace will lead me home. The Lord has promised good to me, His Word my hope secures; He will my Shield and Portion be, As long as life endures. Yea, when this flesh and heart shall fail, And mortal life shall cease, I shall possess, within the veil, A life of joy and peace. The earth shall soon dissolve like snow, The sun forbear to shine; But God, who called me here below, Will be forever mine. When we’ve been there ten thousand years, Bright shining as the sun, We’ve no less days to sing God’s praise Than when we’d first begun. Amazing Grace - Bagpipes Mahalia Jackson - Amazing Grace Here is a story of John Knox which parallels that of John Newton. During his last hours, John Knox woke from a slumber sighing, and told his friends that he had just been tempted to believe he had 'merited heaven and eternal blessedness, by the faithful discharge of my ministry. But blessed be God who has enabled me to beat down and quench the fiery dart, by suggesting to me such passages of Scripture as these: "What hast thou that thou has not received? By the grace of God I am what I am. Not I but the grace of God in me." John Newton's tombstone - In his old age, when he could no longer see to read, John Newton, the author of "Amazing Grace" heard someone recite this verse, "By the grace of God — I am what I am." 1 Corinthians 15:10. He remained silent a short time, and then said: I am not what I ought to be. Ah! how imperfect and deficient. I am not what I might be, considering my privileges and opportunities. I am not what I wish to be. God, who knows my heart — knows I wish to be like Him. I am not what I hope to be. Before long, I will drop this clay tabernacle, to be like Him and see Him as He is! Yet, I am not what I once was — a child of sin, and slave of the devil! Though not all these — not what I ought to be, not what I might be, not what I wish or hope to be, and not what I once was — I think I can truly say with the apostle, "By the grace of God — I am what I am!" At the age of 82, Newton said, "My memory is nearly gone, but I remember two things: that I am a great sinner — and that Christ is a great Savior!" John Newton's tombstone reads: "John Newton, once an infidel and libertine, a servant of slaves in Africa, was, by the rich mercy of our Lord and Savior Jesus Christ, preserved, restored, pardoned, and appointed to preach the faith he had long labored to destroy!" By the grace of God I am what I am! (Letters of John Newton) "By the grace of God I am what I am!" As believers, we are often affected with a sense of God's distinguishing mercy to us. We are debtors, great debtors to the sovereign grace of God, which alone makes us to differ from the perishing world around us! Yet it does not yet appear what we shall be. We cannot form a just conception of the misery from which we are redeemed, much less of the price paid for our redemption! How little do we know of the Redeemer's surpassing excellency, and of the unutterable agonies He endured, when His soul was made an offering for sin, and it pleased the Father to bruise Him--that by His stripes we might be healed! These things will strike us in quite another manner--when we view them from the light of eternity! May the cheering contemplation of the glorious hope set before us--support and animate us to improve our short interval on earth, and fill us with a holy ambition of shining as lights in this evil world, to the praise and glory of His grace--who has called us out of darkness, into His glorious light! Encompassed as we are with snares, temptations, and infirmities, it is possible (by His promised assistance) to live in some good measure above the world--above the influence of its cares, its smiles, or its frowns. Our citizenship is in heaven--we are not at home--but only reside here on earth for a season, to fulfill our appointed service. The Lord, whom we serve, has promised that He will guide us by His wisdom, strengthen us by His power, and comfort us with the light of His countenance, which is better than life. Every temporal blessing we receive from Him, is a token of His favor, and a pledge of that far more exceeding and eternal weight of glory, which He has reserved for us in heaven. Oh! to hear Him say at last, "Well done, good and faithful servant! Enter into the joy of your Lord!" will be rich amends for all that we can lose, suffer, or endure, for His sake! "No eye has seen, no ear has heard, and no mind has imagined--what God has prepared for those who love Him!" 1 Corinthians 2:9 (Ref) Such I may have been — but for free and sovereign grace! (James Smith, "The Book That Will Suit You!") "By the grace of God — I am what I am!" 1 Corinthians 15:10 Consider what you were — before saved by sovereign grace. Your heart was enmity against God, deceitful above all things, and desperately wicked! You did not have one pure desire, one holy thought, or one feeling of love to God. Further, what would you have been — but for the grace of God? Look at the vilest, the most debased, the most debauched of our race — and you may truly say, "Such I may have been — but for free and sovereign grace!" Albert
1 Coríntios 15:58
Wuest: So that, my brethren beloved, keep on becoming steadfast, unmovable, always abounding in the work of the Lord, knowing that your fatiguing labor is not unproductive of results, as this labor is done in the Lord. (Eerdmans Publishing - used by permission) Young's Literal: o that, my brethren beloved, become ye stedfast, unmovable, abounding in the work of the Lord at all times, knowing that your labour is not vain in the Lord. THEREFORE, MY BELOVED BRETHREN : Hoste, adelphoi mou agaphetoi: 2Co 7:1-note 2Pe 1:4-note, 2Pe 1:5-note, 2Pe 1:6, 7-note, 2Pe 1:8, 9-note 2Pe 3:14-note MOTIVATION FOR MINISTRY Therefore (hoste) is used frequently in 1Corinthians- 1Co1:7; 3:7, 21; 4:5; 5:1, 8; 7:38; 10:12; 11:27, 33; 13:2; 14:22, 39; 15:58. The following uses of hoste serve to introduce practical conclusions emanating from the preceding doctrines - 1Co 3:21, 4:5, 7:38, 11:33, 14:39. Doctrinal declarations (The Gospel, the Resurrection, Glorification, etc in 1Co 15:1-57) should always lead to dutiful directives (directive = intended to guide, govern or influence). Stated another way, our sure future hope (resurrection/glorification) should serve to animate and energize present ethical behavior (see 1Jn 3:2+, 1Jn 3:3+). The great Puritan writer Thomas Watson writes… Meditation on the heavenly kingdom, would be a spur to diligence. [Glory possesses an immeasurable stimulus.] Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain. 1Cor 15:58. When the mariner sees the haven, he plies harder with his oars. Just so, when we have a sight and prospect of glory, we should be much in prayer and watching (cp Mt 26:41-note); it should add wings to duty (cp Is 40:31-note), and make the lamp of our devotion burn brighter (cp Mt 5:14-note). (Lords Prayer) A T
1 Coríntios 15:58
Wuest explains that: The word “if” here is not ean, an unfulfilled, hypothetical condition used with the subjunctive mode, presenting the possibility of a future realization, but ei with the indicative, having here the idea of “assuming that you continue in the faith.” That is, continuance in the gospel as it was preached by Paul would show that the person was saved and thus would be presented holy, without blemish, and unchargeable before God. That is, Paul was here addressing truly born-again Colossians, not unsaved professors of Christianity who would follow the Colossian heresy. Heretics would not so be presented, only true believers. It is not the retention of salvation that is in the apostle’s mind, but the possession of it that would be shown by their continuance in the gospel. Expositors says; “This is directed against the false teacher’s assurance that the gospel they had heard needed to be supplemented if they wished to attain salvation." (Wuest Word Studies - Eerdman Publishing Company Volume 1, Volume 2, Volume 3 - used by permission) John