Now if Christ is preached that He has been raised from the dead, how do some among you say that there is no resurrection of the dead? But if there is no resurrection of the dead, then Christ is not risen. And if Christ is not risen, then our preaching is empty and your faith is also empty. Yes, and we are found false witnesses of God, because we have testified of God that He raised up Christ, whom He did not raise up—if in fact the dead do not rise. For if the dead do not rise, then Christ is not risen. And if Christ is not risen, your faith is futile; you are still in your sins! Then also those who have fallen asleep in Christ have perished. If in this life only we have hope in Christ, we are of all men the most pitiable. But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep. For since by man came death, by Man also came the resurrection of the dead. For as in Adam all die, even so in Christ all shall be made alive. But each one in his own order: Christ the firstfruits, afterward those who are Christ’s at His coming. Then comes the end, when He delivers the kingdom to God the Father, when He puts an end to all rule and all authority and power. For He must reign till He has put all enemies under His feet. The last enemy that will be destroyed is death. For “He has put all things under His feet.” But when He says “all things are put under Him,” it is evident that He who put all things under Him is excepted. Now when all things are made subject to Him, then the Son Himself will also be subject to Him who put all things under Him, that God may be all in all. (1Cor. 15:12-19 )
In our opinion, 1 Corinthians 15 is among the most important passages in the Bible for Christians. This chapter is not just crucial to our understanding of the faith; it is foundational to the essence of what it means to be a follower of Christ. And we are not alone in this opinion. Many theologians and scholars throughout history have recognized the significance of this passage—for instance, renowned theologian N.T. Wright has described 1 Corinthians 15 as a "central and climactic moment" in Paul's writings, emphasizing its role in explaining the resurrection and its implications for Christian hope and doctrine.
Yet, despite its evident importance, the resurrection of Christ—is under attack today, both from within the church and external sources. Some modern theologians and denominations have questioned or reinterpreted the resurrection, challenging its historical validity or reducing it to a mere metaphor. This ongoing debate threatens to undermine the foundation of the Christian faith, making it even more important for believers to return to the Scriptures and reaffirm the truths that have sustained the church for centuries.
In this passage the apostle argues that the resurrection of Christ is not just an optional part of Christian belief; it is the cornerstone. Denying the resurrection undermines the entire faith, making it meaningless and leaving believers without hope. However, because Christ has been raised, it confirms that believers will also be raised, that sin has been defeated, and that the final victory over death is assured. Christ’s resurrection is the beginning of God’s plan to restore everything, with the goal of God being all in all.
Paul, who wrote 13 books of the New Testament, emphasizes that the resurrection of Christ is the most essential and defining doctrine for Christians. Yet, even today, many Christian leaders, scholars, and entire denominations argue that the historical resurrection of Christ is not necessary for the Christian faith.
One notable figure in this debate is John Dominic Crossan, a New Testament scholar and co-founder of the Jesus Seminar, a group known for its controversial approach to the historical Jesus. Crossan has argued that the resurrection of Jesus should be understood metaphorically rather than as a literal, historical event. In his book "The Birth of Christianity," Crossan suggests that the resurrection stories were symbolic creations by the early Christian community to express their experiences of Jesus' ongoing spiritual presence rather than accounts of an actual physical resurrection (Crossan, John Dominic. "The Birth of Christianity: Discovering What Happened in the Years Immediately After the Execution of Jesus." Harper One, 1998).
Mr. Crossan’s interpretation challenges traditional Christian beliefs by proposing that the resurrection is not about a physical body rising from the dead but rather about the empowerment and transformation of the Christian community after Jesus’ death. He argues that understanding the resurrection this way aligns better with modern historical-critical methods and contemporary theological thought. In "Jesus: A Revolutionary Biography," Crossan expands on this view, arguing that the resurrection stories were theological constructs meant to convey deeper truths about Jesus’ message and its lasting impact. (Crossan, John Dominic. "Jesus: A Revolutionary Biography." Harper One, 1994).
This perspective has influenced certain liberal Christian denominations, such as the United Church of Canada and parts of the Episcopal Church. In these circles, the resurrection is often discussed more as a metaphor for spiritual renewal or moral transformation than a historical event. Leaders like Bishop John Shelby Spong of the Episcopal Church have made similar arguments, suggesting that the resurrection is a powerful symbol rather than a literal occurrence (Spong, John Shelby. "Resurrection: Myth or Reality?" Harper SanFrancisco, 1994).
However, the Apostle vigorously defends the physical resurrection in our passage, in the text we study today.
Paul explicitly states,
"If Christ has not been raised, your faith is futile; you are still in your sins" (1 Corinthians 15:17).
He argues that the entire Christian faith hinges on the reality of Jesus’ resurrection. If Christ did not rise physically from the dead, then the gospel message is empty, and Christians remain in their sins with no hope of eternal life. Paul further emphasizes that if Christ is not raised,
we are of all people most to be pitied (1 Corinthians 15:19)
,making it clear that the resurrection is not just a symbolic idea but a concrete event that gives meaning to the Christian faith.
Paul’s writings show no doubt that the resurrection is not a theological construct but a historical event. He lists multiple eyewitnesses who saw the risen Christ, including Peter (Cephas), the twelve apostles, more than five hundred people at once, James, and Paul himself (1 Corinthians 15:5-8). These testimonies are presented as factual, historical evidence of the resurrection, directly contradicting Crossan’s interpretation.
The debate over the necessity of the resurrection in the Christian faith shows a divide in how different branches of Christianity understand and interpret Jesus Christ. It also underscores the importance of returning to the Scriptures, where the resurrection is presented not as an optional belief but as the heart of the Christian message.
The Book of Acts, attributed to Luke, consistently emphasizes the resurrection as a historical event witnessed by many.
In Acts 2:32, Peter boldly declares,
"God has raised this Jesus to life, and we are all witnesses of it."
This statement was made publicly in Jerusalem, where Jesus’ crucifixion and resurrection occurred. The apostles’ willingness to proclaim the resurrection in the very city where Jesus was executed highlights their firm belief in the physical reality of the resurrection rather than a mere symbolic or metaphorical interpretation. Again, Acts 4:33 states,
"With great power, the apostles continued to testify to the resurrection of the Lord Jesus, and God’s grace was so powerfully at work in them all."
The apostles’ testimony focused on the resurrection as a factual event, supported by divine power and confirmed by the experiences of those who had seen the risen Jesus.
In 1 Peter 1:3, the Apostle Peter writes,
"Praise be to the God and Father of our Lord Jesus Christ! In his great mercy, he has given us new birth into a living hope through the resurrection of Jesus Christ from the dead."
Here, Peter directly connects the resurrection with the hope of believers, indicating that it is the foundation for their new birth and future hope. This hope is based not on a metaphor but on a real event that ensures the believers' future resurrection and eternal life.
Peter also emphasizes the physical resurrection in 1 Peter 3:18-22, where he describes Jesus as
"put to death in the body but made alive in the Spirit."
This passage explains Jesus' bodily death and resurrection as a historical reality with profound spiritual implications for all who believe.
In 1 John 1:1-2, the Apostle John writes,
"That which was from the beginning, which we have heard, which we have seen with our eyes, which we have looked at and our hands have touched—this we proclaim concerning the Word of life. The life appeared; we have seen it and testify to it, and we proclaim the eternal life with the Father and has appeared to us."
In this text, John stresses the physical, tangible experience of the apostles with the risen Jesus. The language of seeing, hearing, and touching underscores the reality of Jesus’ resurrection as a historical event, not merely a symbolic or spiritual idea.
The letter of James, penned by the brother of Jesus, also reflects a belief in the risen Christ. While James does not explicitly detail the resurrection in his epistle, his leadership in the Jerusalem church, as mentioned in Acts, is rooted in his encounter with the risen Jesus (1 Corinthians 15:7). James, who had initially been skeptical of Jesus’ ministry (John 7:5), became a key leader in the early church. This transformation can only be explained by his encounter with the resurrected Christ.
The writings of the New Testament authors leave no doubt: they strongly and consistently affirm the physical resurrection of Christ as a historical event. Paul, Peter, John, and others clarify that the resurrection is not just a metaphor or symbol but the foundation of the Christian faith. While some modern theologians, denomination leaders, or pastors may argue that belief in a literal resurrection is outdated or incompatible with “enlightened humanity,” there is no question that the earliest writers and readers of the life of Jesus believed that a man truly died and came back to life. This belief was so profound that they were willing to give up their own lives, confident that, after witnessing Jesus rise from the grave, death was not the end but rather the gateway to a new beginning.
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