Lessons #533 and 534
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+ 1. It is best to use this note after you have listened to the lessons because there are +
+ comments given in the actual delivery not in the note. +
+ 2. The Bible abbreviations are as follows: CEV =Contemporary English version, +
+ CEB = Common English Bible, ESV= English Standard Version, +
+ GW = God’s Word Translation, ISV = International Standard Version, +
+ NAB=New American Bible, NASB= New American Standard Bible, +
+ NEB= New English Bible, NET = New English Translation, +
+ NLT = New Living Translations NJB = New Jerusalem Bible, +
+ NJV = New Jewish Bible, TEV = Today’s English Version. +
+AMP = Amplified Bible, UBS = United Bible Society +
+ 3. Notes have not been edited for grammatical errors. +
+ 4. Text is based on 1984 edition of the NIV +
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Implications of denial of resurrection (1 Cor 15:12-19)
12 But if it is preached that Christ has been raised from the dead, how can some of you say that there is no resurrection of the dead? 13 If there is no resurrection of the dead, then not even Christ has been raised. 14 And if Christ has not been raised, our preaching is useless and so is your faith. 15 More than that, we are then found to be false witnesses about God, for we have testified about God that he raised Christ from the dead. But he did not raise him if in fact the dead are not raised. 16 For if the dead are not raised, then Christ has not been raised either. 17 And if Christ has not been raised, your faith is futile; you are still in your sins. 18 Then those also who have fallen asleep in Christ are lost. 19 If only for this life we have hope in Christ, we are to be pitied more than all men.
Apostle Paul, in summarizing the gospel message he and other apostles preached, devoted more space to the concept of the resurrection of Jesus Christ. This is evident from the fact that he summarized the gospel message he preached in 1 Corinthians 15:3-4 but continued with the support for resurrection in verses 5 to 8. Thus, it is proper to assert that he devoted more space to the subject of the resurrection of Jesus Christ which is the last element of the content of the gospel he and others preached. Because of the importance of the resurrection of Jesus Christ to the gospel message, the apostle, in this section, picked up the subject of resurrection and discoursed what would be the implications of denial of the resurrection of Jesus Christ. In effect, the apostle wrote about the implications of the denial of the resurrection of Jesus Christ by using the word “if” six times in the passage before us.
The section begins with an introduction in the form of a question regarding the general subject of resurrection. The question given in verse 12 may be understood as implying that some in Corinth deny the general concept of the resurrection of the dead despite the declaration of Christ’s resurrection. This is followed by a first set of the implications of denial of resurrection in verses 13 to 15. The apostle wanting to focus the attention of the reader on the importance of the resurrection of Jesus Christ proceeded with a second set of the implications of the denial of the resurrection of Jesus Christ in verses 16 to 19. Examination of the two sets of the implications of the denial of the resurrection of Jesus Christ that the apostle gave leads to the simple message of this section. The message is: Denial of the resurrection of Christ implies that the Christian faith is false, and no one would be eternally saved. We use the term “Christian faith” to encompass the preaching of the gospel and the result of believing the gospel. This message will become evident as we expound the section that we are about to study.
It is our assertion that the apostle picked up the subject of resurrection that was the last element of the content of the gospel he and others preached that he mentioned in the preceding section of 1 Corinthians 15:1-11. This is because of the Greek particle the apostle used at the beginning of verse 12 that the translators of the NIV rendered “but.” The word “but” of the NIV is translated from a Greek particle (de) that may be used to connect one clause to another, either to express contrast or simple continuation but in certain occurrences the marker may be left untranslated as adopted by some English versions, such as, the CEV and the GW that did not translate our Greek particle in verse 12. Although it is often translated “but” in the English when there is a perceived contrast between two clauses, but it has other meanings such as “now,” “then,” “and,” “so,” when it is used to link segments of a narrative. It can also be used to indicate transition to something new. In our verse, the Greek particle is subject to two possible interpretations. It can be used to state a contrast with the translation “but.” This interpretation implies the apostle meant to contrast what is true in his preaching and what some advocate that is false. Another interpretation is that it is used to indicate continuation or transition in which case it may be translated “now” as in the NET or left untranslated as in the CEV. While both interpretations make sense and are represented in our English versions of the verse we are considering, it is probably the second interpretation the apostle meant. This is because the last element of the gospel message the apostle mentioned was resurrection of Christ in 1 Corinthians 15:4. After this mention, the apostle proceeded to provide proofs of the resurrection in verses 5 to 8, followed by a discourse in verses 9 to 10 of the grace of God shown to him in Christ’s appearance to him after His ascension to heaven and appointing him His apostle. He, of course, ended the section in verse 11 by restating that the elements of the gospel he presented were what he and others preached. Therefore, it makes better sense to indicate that the apostle was continuing or resuming the concept of resurrection that he last mentioned in verse 4. It is for this reason that we contend that the Greek particle the apostle used at the beginning of verse 12 should be translated with the word “now.”
Be that as it may, Apostle Paul began the discourse of this section that we are considering by stating a condition that is true as we read in 1 Corinthians 15:12 if it is preached that Christ has been raised from the dead. The word “if” is translated from a Greek particle (ei) that is used in different ways in the Greek. For example, the Greek particle is used as a marker of condition that exists in fact or hypothetical so that it is translated “if.” On the one hand, if a writer presents an action associated with a verb as real, although the writer may or may not believe the action to be real, there is the implication there is no doubt or uncertainty about what is stated when our Greek particle is used. Thus, in some context the meaning “if” may be understood to mean “since”, especially if the action has already taken place as in the statement of the brothers of the Lord Jesus to Him about public display of Himself based on His miracles as we read in John 7:4:
No one who wants to become a public figure acts in secret. Since you are doing these things, show yourself to the world.”
The clause Since you are doing these things is literally If you are doing these things. On the other hand, if a writer presents the action associated with a verb as possible, the implication is that the thing in question is possible but uncertain, though assumed probable. Thus, it is used to state the possibility of suffering of Christians recognizing that not everyone may suffer in a given time as we read in 1 Peter 3:14:
But even if you should suffer for what is right, you are blessed. “Do not fear what they fear; do not be frightened.”
In our passage of 1 Corinthians 15:12, the Greek particle has the sense of “since” as reflected in the NCV and the TEV, to convey the reality of what the apostle stated in the sentence it is preached that Christ has been raised from the dead. So, the Greek may be translated since it is preached that Christ has been raised from the dead instead of if it is preached that Christ has been raised from the dead.
The word “preached” is translated from a Greek word (kēryssō) that may mean to make an official announcement, that is, “to announce, make known,” by an official herald or one who functions as such, as the word is used in connection with an angel in Revelation 5:2:
And I saw a mighty angel proclaiming in a loud voice, “Who is worthy to break the seals and open the scroll?”
The sentence I saw a mighty angel proclaiming in a loud voice is in the TEV as I saw a mighty angel who announced in a loud voice. The word may mean to make public declaration and so means “to proclaim aloud.” In a general sense, it may mean “to speak of, mention publicly” as the word was used to describe what Jesus wanted from the man He healed of demon possession, as we read in Luke 8:39:
“Return home and tell how much God has done for you.” So the man went away and told all over town how much Jesus had done for him.
The expression told all over town how much Jesus had done for him is literally proclaiming throughout the whole town all that Jesus had done for him. When the word is used of proclamation that is divine in origin or relates to divinity, it may mean “to preach” as in Galatians 5:11:
Brothers, if I am still preaching circumcision, why am I still being persecuted? In that case the offense of the cross has been abolished.
Or it may mean “to proclaim” as it is used in Colossians 1:23:
if you continue in your faith, established and firm, not moved from the hope held out in the gospel. This is the gospel that you heard and that has been proclaimed to every creature under heaven, and of which I, Paul, have become a servant.
It is in the sense of “to proclaim,” that is, to make known publicly and loudly an important news, that the word is used in our passage of 1 Corinthians 15:12.
The thing the apostle indicates is proclaimed publicly and loudly by him and the other gospel preachers is given in the clause of 1 Corinthians 15:12 that Christ has been raised from the dead. The word “raised” is translated from the Greek word (egeirō) with a range of meanings. The word may mean “to wake from sleep” as it is used to describe what the disciples of the Lord Jesus did when He was asleep and there was violent storm during a boat ride of the disciples with the Lord as we read in Matthew 8:25:
The disciples went and woke him, saying, “Lord, save us! We’re going to drown!”
The word may mean “to raise up from sickness,” that is, to restore to health as in the promise of healing through prayer of faith given in James 5:15:
And the prayer offered in faith will make the sick person well; the Lord will raise him up. If he has sinned, he will be forgiven.
The word may mean “to cause to return to life” after death hence means “to raise up.” The raising up to life is of two kinds. A person who died but is caused to return to life, that is, resuscitation, might still die at a later time as was the case with Lazarus that Jesus Christ raised from the dead as referenced in the record of John 12:17:
Now the crowd that was with him when he called Lazarus from the tomb and raised him from the dead continued to spread the word.
The other kind of being caused to return to life involves a state where death could no longer occur or be experienced by the one raised up from the dead. It is this kind of returning to life after death that is best describe with the word “resurrect” and that is the sense the word is used in our passage of 1 Corinthians 15:12. The meaning “to resurrect” is in order because of the phrase of the dead in 1 Corinthians 15:12.
The word “dead” is translated from a Greek word (nekros) that literally pertains to being in a state of loss of life and so means “lifeless, dead.” It is in the literal sense that the word is used to describe a person whose life has left his or her body so that we say that the person is dead. However, the adjective is used figuratively to describe a person who is morally or spiritually deficient so that the person is said to be dead. It is in the sense of being morally deficient that the word is used to describe the wayward or prodigal son in Luke 15:24:
For this son of mine was dead and is alive again; he was lost and is found.’ So they began to celebrate.
In a figurative sense, the word may mean “unfaithfulness” or “inactive” in spiritual matters, as it is used to describe the local church in Sardis in Revelation 3:1:
“To the angel of the church in Sardis write: These are the words of him who holds the seven spirits of God and the seven stars. I know your deeds; you have a reputation of being alive, but you are dead.
Of course, there is the implication that the local church was dead in the sense of being hypocritical in that its members gave an impression of spiritual vitality that was not true. The word can also mean one that is without spiritual life as evident in the person being annoyingly insensitive to spiritual things. It is this kind of person that Jesus described in Luke 9:60:
Jesus said to him, “Let the dead bury their own dead, but you go and proclaim the kingdom of God.”
In this passage of Luke 9, the word “dead” appears twice. In the first usage, it refers to those who are spiritually dead and in the second it refers to those who died physically. In our passage of 1 Corinthians 15:12, the word means “dead” in the sense of people not physically alive.
Anyway, the apostle having stated what is true of himself and others who proclaim the gospel, that is, proclaiming of the resurrection of Jesus Christ, proceeds with the question of 1 Corinthians 15:12 how can some of you say that there is no resurrection of the dead?
The word “how” is translated from a Greek particle (pōs) that may be used as a marker in exclamations with the meaning “how” as it is used to report the exclamation of the Jews regarding Jesus’ response towards Lazarus’ death as recorded in John 11:36:
Then the Jews said, “See how he loved him!”
The Greek particle is used predominantly as a marker of question so that it could be translated “in what way?” or “how?” whether in direct or indirect questions. In direct question, it may be used to determine how something has come to be as in the questioning of the Jews of the man born blind in what way or manner that he was healed by Jesus as narrated in John 9:26:
Then they asked him, “What did he do to you? How did he open your eyes?”
The Greek particle may be used in questions indicating surprise as it is used to describe the question of those Jewish pilgrims regarding how it is possible for the disciples to speak the various languages of their nations because the disciples spoke in tongues as stated in Acts 2:8:
Then how is it that each of us hears them in his own native language?
The Greek particle may be used in questions denoting disapproval or rejection that it may even be translated “with what right?” or “how dare you?” as the word is used to describe Apostle Paul’s question in disapproval of Apostle Peter’s conduct of withdrawing fellowship with fellow Gentile believers because of fear of some people in Jerusalem as we read in Galatians 2:14:
When I saw that they were not acting in line with the truth of the gospel, I said to Peter in front of them all, “You are a Jew, yet you live like a Gentile and not like a Jew. How is it, then, that you force Gentiles to follow Jewish customs?
It is in the sense of expressing disapproval of the assertion of some in Corinth regarding the subject of resurrection that Apostle Paul used it in our passage of 1 Corinthians 15:12. This means that the question how can some of you say that there is no resurrection of the dead? may be translated how dare some of you say that there is no resurrection of the dead? This translation indicates that the apostle was not merely surprised but somewhat irritated about the denial of resurrection.
The individuals the apostle vehemently disapproved of their position are described in the phrase some of you or literally some among you. The problem is how to determine those the apostles had in mind in the word “some.”
The identification of those the apostle meant by “some” is difficult because of the difficulty in interpretation of the nature of the denial of resurrection that the apostle was dealing with in this fifteenth chapter of 1 Corinthians. There are two general possibilities regarding the nature of the denial of resurrection. There are those who probably believed in the resurrection of Jesus Christ but have misunderstood how that applies to believers and those who deny absolutely the concept of resurrection. Based on this interpretation, we can say that the word “some” refers to a mixture of believers and unbelievers. The unbelievers in view were probably of Jewish origin that have joined the church of Christ in Corinth. We say this because no one could be a believer who does not believe in the resurrection of Jesus Christ. Therefore, for anyone to deny absolutely the matter of resurrection, the person must be an unbeliever. It is probably that the apostle had in mind some of those he had in mind when he explained the division that occurred among the Corinthians during their love feast is due to the fact there were some among them that were not genuine believers as he stated in 1 Corinthians 11:19:
No doubt there have to be differences among you to show which of you have God’s approval.
In effect, we contend the “some” the apostle meant that deny absolutely the concept of resurrection were those he described as false brothers in 2 Corinthians 11:26:
I have been constantly on the move. I have been in danger from rivers, in danger from bandits, in danger from my own countrymen, in danger from Gentiles; in danger in the city, in danger in the country, in danger at sea; and in danger from false brothers.
These false brothers, Apostle Paul indicated, had infiltrated the church of Christ as we may gather from what he wrote in Galatians 2:4:
This matter arose because some false brothers had infiltrated our ranks to spy on the freedom we have in Christ Jesus and to make us slaves.
Since there were Jews in Corinth, it is very likely that some Sadducees might have joined the church for the purpose of causing problem for believers. Our speculation that some of those the apostle described in the phrase of 1 Corinthians 15:12 some of you were probably the Sadducees is because they did not believe in resurrection as we may gather from Acts 23:8:
(The Sadducees say that there is no resurrection, and that there are neither angels nor spirits, but the Pharisees acknowledge them all.)
It is not inconceivable that some Sadducees in Corinth might have joined the church since they would probably had thought of the Christian church a sect of Judaism as implied by how some described the early church according to Apostle Paul during his defense before Governor Felix as described in Acts 24:14:
However, I admit that I worship the God of our fathers as a follower of the Way, which they call a sect. I believe everything that agrees with the Law and that is written in the Prophets,
Anyhow, it is our contention that the phrase of 1 Corinthians 15:12 some of you refers to both believers and unbelievers, probably of Jewish descent that joined the church in Corinth. These are the individuals Apostle Paul vehemently disapproved of their position or claim.
The position the apostle disapproved of is given in the clause of 1 Corinthians 15:12 say that there is no resurrection of the dead. To me, the word “say” used in the NIV and nearly all of our English versions may not fully convey what was going in Corinth that the apostle disapproved. The word “say” is translated from a Greek word (legō) that may mean to express oneself orally or in written form and so may mean “to tell, say” as Apostle Paul used it in indicating his truthfulness regarding his commission as an apostle to preach the gospel of Jesus Christ, as recorded in 1 Timothy 2:7:
And for this purpose I was appointed a herald and an apostle—I am telling the truth, I am not lying—and a teacher of the true faith to the Gentiles.
The word may mean to identify in a specific manner hence may mean “to call, to name” as the word is used in reporting what Peter learned in his vision in which the Lord prepared him to go to preach the gospel to Cornelius and others as narrated in Acts 10:28:
He said to them: “You are well aware that it is against our law for a Jew to associate with a Gentile or visit him. But God has shown me that I should not call any man impure or unclean.
The word may mean “to insist” as it is used in the response of the man born blind that the Lord Jesus healed as stated in John 9:9:
Some claimed that he was. Others said, “No, he only looks like him.” But he himself insisted, “I am the man.”
The word may mean “to declare” as it is used in Jesus’ interaction with the Samaritan woman according to John 4:21:
Jesus declared, “Believe me, woman, a time is coming when you will worship the Father neither on this mountain nor in Jerusalem.
The word may mean “to preach” as it is used in Jesus’ warning regarding the Pharisees and the teachers of the law as those who are hypocritical in that they teach one thing and do another and so should not be imitated as stated in Matthew 23:3:
So you must obey them and do everything they tell you. But do not do what they do, for they do not practice what they preach.
When the word is used in translation of a foreign word it may mean “means” as it is used to identify the location of the crucifixion of the Lord Jesus in Matthew 27:33:
They came to a place called Golgotha (which means The Place of the Skull).
In our passage of 1 Corinthians 15:12, the word means “to declare,” with the implication of teaching. In effect, those the apostle disapproved of their position did not merely declare what is stated but they taught what they believed to others. It is not merely that those the apostle had in mind stated their opinions and were done with them, but they tried to teach their position to others. This is borne out from the fact that the apostle used a present tense in the Greek for our Greek word. The implication is that those the apostle disapproved of, kept teaching or declaring their position in order to cause trouble for others who believed differently from them.
The position of these individuals the apostle disapproved of is again stated in 1 Corinthians 15:12 there is no resurrection of the dead. The apostle implies that those who deny absolutely the resurrection of the dead or deny, say, bodily resurrection, were emphatic in their declaration. We say this because the word “no” is translated from a Greek particle (ou) that is an objective negative, denying the reality of alleged fact fully and absolutely in contrast to another Greek negative (mē) that is a subjective negative, implying a conditional and hypothetical negation. The negative the apostle used here implies that those who deny the resurrection of the dead were emphatic of what they stated in the sentence there is no resurrection of the dead.
The word “resurrection” is translated from a Greek word (anastasis) that may mean a change in status for the better hence may mean “rising up” as in the blessing of Simeon on the human family of Jesus as we read in Luke 2:34:
Then Simeon blessed them and said to Mary, his mother: “This child is destined to cause the falling and rising of many in Israel, and to be a sign that will be spoken against.
The word predominantly has the meaning of “resurrection from the dead.” Those who rejected resurrection absolutely in Corinth rejected the OT Scripture that indicates there would be general resurrection of the dead in the future according to Daniel 12:1–2:
1“At that time Michael, the great prince who protects your people, will arise. There will be a time of distress such as has not happened from the beginning of nations until then. But at that time your people—everyone whose name is found written in the book—will be delivered. 2 Multitudes who sleep in the dust of the earth will awake: some to everlasting life, others to shame and everlasting contempt.
The Lord Jesus stated the same concept of general resurrection of the dead during His earthly ministry as recorded for us in John 5:28–29:
28 “Do not be amazed at this, for a time is coming when all who are in their graves will hear his voice 29 and come out—those who have done good will rise to live, and those who have done evil will rise to be condemned.
Be that as it may, those who taught or maintained that there is no resurrection absolutely or denied bodily resurrection must have had negative impact on those who are believers that accepted the concept of resurrection. In effect, some of the believers in Corinth might have started questioning the truth of resurrection based on the teaching of those who rejected the concept of general resurrection. I am saying that their faith had become affected, similar to those false teachers in the church in Ephesus that were teaching that resurrection has already taken place so that many believers were troubled in their faith as stated in 2 Timothy 2:17–18:
17 Their teaching will spread like gangrene. Among them are Hymenaeus and Philetus, 18 who have wandered away from the truth. They say that the resurrection has already taken place, and they destroy the faith of some.
While there is a difference between the kind of teaching in Ephesus by the two mentioned individuals and that of those in Corinth about resurrection, the point remains that both had a negative impact on the faith of those who had accepted the concept of resurrection as Apostle Paul taught it while in Corinth.
To correct the erroneous teaching or declaration of those in Corinth that denied the concept of general resurrection of the dead or some aspect of resurrection, Apostle Paul began with the first set of the implications of accepting the teaching of those who deny the concept of general resurrection absolutely. The first implication of denial of general resurrection absolutely the apostle stated is that Christ then did not resurrect. It is this implication that is introduced with the conditional clause of 1 Corinthians 15:13 If there is no resurrection of the dead.
The translators of the NIV and many of our English versions did not begin verse 13 with any connective although similar Greek phrase that began verse 13 is found in the verse 12 where the NIV translated the phrase as “but if.” Certainly, we interpreted the Greek phrase to read “now if.” Of course, it is probably that the English versions that began verse 12 with the phrase “but if” felt that the word “but” used in verse 12 is not necessary in verse 13, implying they took the Greek particle (de) used that was not translated in verse 13 to convey the sense of continuation of what is given in verse 12. However, we interpreted the Greek particle to have the meaning “now” in verse 12 indicating the apostle was continuing or resuming the concept of resurrection that he last mentioned in 1 Corinthians 15:4. The second time that the Greek particle is used in verse 13, it now has the meaning “but” to indicate that what is stated in verse 12 contrasts what is stated in verse 13 and so verse 13 should begin with the word “but” as in the NET and many other English versions so the conditional clause of 1 Corinthians 15:13 should then read but if there is no resurrection of the dead.
The word “if” is translated from a Greek particle (ei) that we indicated previously is used as a marker of condition that exists in fact or hypothetical so that it is translated “if.” In verse 12, we indicated that the apostle used it to state what is true that happened with him and the other preachers of the gospel of Jesus Christ and so the Greek word had the sense of “since.” But in verse 13, the apostle used it in the sense of saying that for the sake of argument, he would accept what is stated as true, although he believed it to be false, so that he could make his point regarding the implication of denying absolutely the concept of general resurrection. A further indicator the apostle was simply going along with the premise, there is no resurrection so he could make his point is the use of the word “no.” The word “no” is translated from a Greek particle (ou) that we indicated in verse 12 is used by the apostle to show those who deny resurrection were emphatic in the declaration. Therefore, to continue to go along with their declaration he repeated the same Greek particle.
The apostle, as we had indicated, was going along with the statement of those who deny the concept of resurrection so he could poke a big hole in their declaration. This, he did by stating the implication of their position which is that Jesus did not resurrect as we read in the last clause of 1 Corinthians 15:13 then not even Christ has been raised. The word “then” does not appear in the Greek but was added by the translators of the NIV to help the English reader to recognize that what is stated is a logical consequence of assuming the first clause to be true since literally the Greek reads not even Christ is raised. The apostle intended to indicate that if a person accepts there is no resurrection of the dead absolutely, then one would accept the implication that Christ did not resurrect from the dead, something that is contrary to fact. That aside, the apostle conveyed that the first implication of accepting the premise that there is no resurrection absolutely is that Christ did not resurrect.
To set up the second implication of accepting that there is no resurrection absolutely, the apostle repeats the premise given in verse 13 in the first clause of 1 Corinthians 15:14 And if Christ has not been raised. The phrase And if is translated from the same Greek phrase that we indicated should be translated “but if” at the beginning of verse 13. While it is correct grammatically to translate the Greek phrase used as “but if” at the beginning of verse 14 as a handful of our English versions have done, it is better to render it “and if” as done in the NIV and majority of our English versions. This is because the Greek particle (de) used may be translated “and” either as a marker connecting a series of closely related data or lines of narrative. Since verse 13 is related to verse 14, it is appropriate to connect the two with the word “and” to indicate an additional implication of the denial of the concept of resurrection absolutely.
In any case, the second implication of denying the concept of resurrection absolutely is that the proclaiming of the gospel and resultant faith in Christ have no value if there is no resurrection absolutely. This implication is given beginning with the sentence of 1 Corinthians 15:14 our preaching is useless.
The word “preaching” is translated from a Greek word (kērygma) that may mean a public declaration hence “something proclaimed aloud, proclamation, preaching” by a herald sent by God. The translators of the NIV used the meaning “proclamation” to translate our word in Romans 16:25:
Now to him who is able to establish you by my gospel and the proclamation of Jesus Christ, according to the revelation of the mystery hidden for long ages past,
But they used the word “preaching” in translating our word in Titus 1:3:
and at his appointed season he brought his word to light through the preaching entrusted to me by the command of God our Savior,
Either meaning may be used in 1 Corinthians 15:14 since preaching in this context is not the act of proclaiming biblical message but the content of the message. Although many do not make any distinction between teaching and preaching of the word but in truth preaching is targeted towards unbelievers while teaching is for believers. This distinction is implied in the communication of God’s word by Jesus Christ in His last days on this planet, according to Luke 20:1:
One day as he was teaching the people in the temple courts and preaching the gospel, the chief priests and the teachers of the law, together with the elders, came up to him.
You will notice that Jesus was said to be teaching and preaching the gospel, indicating He was involved in two different activities related to proclaiming God’s truth. Thus, there is a distinction between the two. The distinction is also implied in the instruction of the Holy Spirit through Apostle Paul to Timothy concerning his function as a pastor, as we read in 1 Timothy 4:13:
Until I come, devote yourself to the public reading of Scripture, to preaching and to teaching.
We have given an extensive treatment of the difference between teaching and preaching, so if you want to get the details you may listen to lessons #477 and 478 in Luke studies available on our website. That aside, because unbelievers who are of the elect are those that are benefited through the declaration of the word of God mentioned in our passage, it may be preferable to use the meaning “preaching” in our passage of 1 Corinthians 15:14 in the sense of “a public proclamation (by a herald) containing information about an event that has happened.” Of course, what is proclaimed or preached is the gospel with the most important element of the resurrection of Jesus Christ.
The preaching or proclamation of the gospel is said to be useless if there is no resurrection absolutely. The word “useless” is translated from a Greek word (kenos) that is used in different ways in the Greek. The word may pertain to being without something in a literal sense, that is, empty, as it is used in the Parable of the Tenants in Mark 12:3:
But they seized him, beat him and sent him away empty-handed.
Another usage of the Greek word in a figurative manner pertains to being devoid of intellectual, moral, or spiritual value although it is still translated with the word “empty” in Ephesians 5:6:
Let no one deceive you with empty words, for because of such things God’s wrath comes on those who are disobedient.
In this figurative usage, it can mean without content, without any basis, without truth, without power when it refers to things. The apostle used it in the sense of “useless” in stating his reason of sending Timothy to the Thessalonians as stated in 1 Thessalonians 3:5:
For this reason, when I could stand it no longer, I sent to find out about your faith. I was afraid that in some way the tempter might have tempted you and our efforts might have been useless.
Still another usage of our Greek word used in 1 Corinthians 15:14 pertains to being without purpose or result and so means “in vain.” It is in this sense that the apostle used it to encourage believers to devote themselves to the work of God since such work is not without result or purpose, as we read in 1 Corinthians 15:58:
Therefore, my dear brothers, stand firm. Let nothing move you. Always give yourselves fully to the work of the Lord, because you know that your labor in the Lord is not in vain.
In our passage of 1 Corinthians 15:14, it has the sense of “vain,” that is, “without any basis, without truth, and without power.”
The extended meanings of the Greek word translated “useless” in the NIV that we indicated has the meaning “vain” as we have given it enable us to expound on what the apostle meant when he said that if there is no resurrection absolutely then the preaching of the gospel message or the message of salvation is useless. We said that the Greek word means “without basis.” If there is no resurrection absolutely, there is no basis for the Christian message. Our gospel message is about one and only one person, Jesus Christ, who is the God man. We assert that He is God man but part of the proof that He is God is based on resurrection. The Scripture tells us that God raised Jesus from the dead as Apostle Peter, under the control of the Holy Spirit, declared in his sermon on the day of Pentecost as we read in Acts 2:24:
But God raised him from the dead, freeing him from the agony of death, because it was impossible for death to keep its hold on him.
We know that the Father raised Jesus from the dead as we read in Galatians 1:1:
Paul, an apostle—sent not from men nor by man, but by Jesus Christ and God the Father, who raised him from the dead—
The Holy Spirit was involved in the resurrection of Jesus Christ as conveyed in 1 Peter 3:18:
For Christ died for sins once for all, the righteous for the unrighteous, to bring you to God. He was put to death in the body but made alive by the Spirit.
The Lord Jesus prior to His death on the cross stated that He would raise Himself from the dead as recorded for us in John 10:18:
No one takes it from me, but I lay it down of my own accord. I have authority to lay it down and authority to take it up again. This command I received from my Father.”
Recall we indicated that the Holy Spirit communicated through Apostle Peter that God raised Jesus from the dead. We have noted that God the Father was involved in raising Jesus from the dead so also was the Holy Spirit. Now, if Jesus claimed that He would raise Himself from the dead, but He was not raised from the dead then His claim is without merit, and He should not be believed. However, if there is resurrection then Jesus Christ raised Himself from the dead proving that He is God. Without Him being God and man in one person, it does not make sense to preach Him. If He is an ordinary human being who came to talk about God what then differentiates Him from all the religious founders of this world? However, because there is resurrection we are justified to proclaim or preach Jesus Christ as the Savior. Anyway, we have demonstrated that one of the extended meanings of the Greek word translated “useless” that we said has the meaning “without basis” indicates that without resurrection of Jesus Christ, we have no basis for preaching the gospel of Christ. We are still to consider the other two extended meanings of “without truth, and without power” but we are out of time. So, let me end by reminding you of the central message of 1 Corinthians 15:12-19 which is: Denial of the resurrection of Christ implies that the Christian faith is false, and no one would be eternally saved.