Lessons #537 and 538
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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)
… 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.
The message of this section that we stated in our last study is Denial of the resurrection of Christ implies that the Christian faith is false, and no one would be eternally saved. Thus far, we have been considering what we described as the first set of the implications of denying resurrection absolutely. The first implication of accepting the premise that there is no resurrection absolutely is that Christ did not resurrect. The second is that the proclaiming of the gospel and resultant faith in Christ have no value if there is no resurrection absolutely. The third is that the apostles and the others in the early church that preached the gospel of Jesus Christ were in fact false witnesses that declared what God did not do. This morning, we continue with what I describe as the second set of implications of denying resurrection absolutely.
Our use of the term “second set” in describing further the implications of denying resurrection absolutely is because the apostle restates the protasis (the clause expressing the condition in a conditional sentence) or the premise that leads to providing more implications although he varied his protasis. In other words, the apostle repeats his protasis that involves the same concept expressed differently this second time. The first set of implications was introduced with the conditional clause of 1 Corinthians 15:13 If there is no resurrection of the dead but the second set of implications related to the first is introduced with the conditional clause of 1 Corinthians 15:16 For if the dead are not raised.
The apostle intimates us that he was continuing with the implications of denying resurrection absolutely. This he did in four ways. The first is through the word For that begins verse 16 in the NIV of 1 Corinthians 15. The word “for” is translated from a Greek word (gar) that has several usages. For example, it can be used as a marker of inference with the meaning “so, then, by all means” or it can be used as a marker of cause or reason for something in which case it may be translated “for, because.” In our verse, it is used as a narrative marker to express continuation or connection. In other words, the apostle used the word to indicate that he was continuing with the listing of the implications of denying resurrection absolutely that are connected to the first set of implications he gave beginning in verse 13.
The second way the apostle indicates he was continuing with the implications of denying resurrection absolutely is a repeat of the concept of the protasis he used in the first set of the implications. The repeated concept of the protasis he used in the first set of implications is given in the conditional clause of 1 Corinthians 15:16 For if the dead are not raised. This conditional clause contains the concept of resurrection of the dead although the apostle did not use the word “resurrection” as he did in verse 13. However, the concept of general resurrection is given in the word “dead” that is translated from a Greek word (nekros) that figuratively may mean “unfaithfulness” or “inactive” in spiritual matters or used figuratively to describe a person who is morally or spiritually deficient so that the person is said to be dead. Nonetheless, in our verse, it is used to describe a person that is not physically alive.
The apostle used the plural of Greek word in the Greek to indicate he was concerned with the dead in general. The word is associated with the word “raised” in the clause of 1 Corinthians 15:16 For if the dead are not raised. This word conveys the sense of resurrection. This is because the word “raised” is translated from a Greek word (egeirō) that was used in verse 12. We had indicated that 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. 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 described with the word “resurrect” that at this time is only applicable to Jesus Christ but in the future would apply to all humans. With the two words (dead and raised) we briefly examined, we are sure the apostle repeated the concept of general resurrection that he introduced in the conditional clause of 1 Corinthians 15:13 If there is no resurrection of the dead.
The third way the apostle indicates he was continuing with the implications of denying resurrection absolutely is a repeat of the first implication of denying resurrection absolutely which is that Christ did not resurrect. This repeat is given in the last clause of 1 Corinthians 15:16 then Christ has not been raised either. The word “either” of the NIV does not directly appear in the Greek since literally the Greek reads not even Christ is raised. This is because the phrase “not even” in the literal translation or “then…not” of the NIV is translated from a negative Greek conjunction (oude) that is a combination of two Greek particles (ou and de). The Greek conjunction may mean “and not, nor” to join sentences or clauses to others of the same kind as it is used in apostle’s argument regarding the true Jew that is not defined only by circumcision as we read in Romans 2:28:
A man is not a Jew if he is only one outwardly, nor is circumcision merely outward and physical.
The word may mean “also not, not either, neither” as it is used in the Lord Jesus’ declaration of believers not capable of producing right spiritual fruit without Him as recorded in John 15:4:
Remain in me, and I will remain in you. No branch can bear fruit by itself; it must remain in the vine. Neither can you bear fruit unless you remain in me.
The word may mean “not even” as Apostle Paul used it to convey that those circumcised do not obey the law as stated in Galatians 6:13:
Not even those who are circumcised obey the law, yet they want you to be circumcised that they may boast about your flesh.
In our passage of 1 Corinthians 15:16, the conjunction is used with the meaning “also not” or “not either” or “neither” as reflected in the TEV or the NJB. In any event, the apostle in the clause of 1 Corinthians 15:16 then Christ has not been raised either indicates he was continuing to deal with the implications of denying resurrection absolutely.
The fourth way the apostle indicates he was continuing with the implications of denying resurrection absolutely is a repeat of the supposition that Christ was not raised from the dead as stated in 1 Corinthians 15:17 And if Christ has not been raised. This is exactly the same clause stated in 1 Corinthians 15:14 And if Christ has not been raised. So, we repeat the same argument that we presented in verse 14 regarding the phrase And if that is now repeated in verse 17. 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 to translate the Greek phrase used as “but if” at the beginning of verse 17 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 16 is related to verse 17, it is appropriate to connect the two with the word “and” to indicate an additional reason to recognize the apostle is continuing his argument regarding the implications of denying resurrection absolutely. With this fourth indicator that the apostle was continuing his discourse on the implications of denying resurrection absolutely, he gives us the fourth implication that begins the second set of implications of the denial of resurrection absolutely.
The fourth implication (i.e. first of the second set) of denying resurrection absolutely is that believing in Christ is of no benefit. It is this implication that is given in the next sentence of 1 Corinthians 15:17 your faith is futile. The word “faith” is translated from a Greek word (pistis) that we considered extensively in verse 14 but let me mention some of its meanings that may apply in our passage. The word may mean faithfulness and or commitment. It is in the sense of faithfulness that the word is used by Apostle John as he issued a warning to those who read the book of Revelation in Revelation 13:10:
If anyone is to go into captivity, into captivity he will go. If anyone is to be killed with the sword, with the sword he will be killed. This calls for patient endurance and faithfulness on the part of the saints.
The Greek word may mean faith in the active sense of believing or trusting in someone; the kind of believing that brings salvation. It is in this sense that Apostle Paul used it to describe the kind of righteousness he had in Christ as described in Philippians 3:9:
and be found in him, not having a righteousness of my own that comes from the law, but that which is through faith in Christ—the righteousness that comes from God and is by faith.
Another meaning of the Greek is “true piety or genuine devotion or even firm commitment.” Stephen was described as one who had a genuine devotion or firm commitment to the Lord Jesus Christ in that he did not waver in what he believed but was fully devoted to the Lord. This is the sense of the word “faith” in Acts 6:5:
This proposal pleased the whole group. They chose Stephen, a man full of faith and of the Holy Spirit; also Philip, Procorus, Nicanor, Timon, Parmenas, and Nicolas from Antioch, a convert to Judaism.
Another meaning of the Greek word is as an important virtue that Christians should have, or they have as a result of believing in Christ or as a result of the Holy Spirit operating in them. So, it is used to describe “faithfulness” that is an aspect of the fruit of the Spirit given in Galatians 5:22:
But the fruit of the Spirit is love, joy, peace, patience, kindness, goodness, faithfulness,
In our passage of 1 Corinthians 15:17, the word means “faith” in the sense of “trust,” that is strong confidence in, and reliance upon, someone. In this case, trust is in the person of Jesus Christ. It is true that the Greek word in this verse means “trust” but there is also implied the meaning of devotion or commitment. This devotion is directed towards the Lord Jesus. Anyway, the “trust” in Christ or devotion to Him is said to be of no benefit in the sentence of 1 Corinthians 15:17 your faith is futile if indeed Christ was not raised by God from the dead.
The word “futile” is translated from a Greek word (mataios) that pertains to being of no use hence means “empty or futile, useless, worthless.” It is in the sense of “worthless” or “lacking power or truth” that the word is used in the plea of Apostles Paul and Barnabas to the pagans in Lystra, to abandon idolatry in Acts 14:15:
“Men, why are you doing this? We too are only men, human like you. We are bringing you good news, telling you to turn from these worthless things to the living God, who made heaven and earth and sea and everything in them.
The word may mean “futile” as it is used to describe the thought of those who claim to be wise as stated in 1 Corinthians 3:20:
and again, “The Lord knows that the thoughts of the wise are futile.”
It is in the sense of “useless” that the word is used in Apostle Paul’s warning against arguments on the inconsequential in the Christian faith in Titus 3:9:
But avoid foolish controversies and genealogies and arguments and quarrels about the law, because these are unprofitable and useless.
It is in the sense of “empty” that Apostle Peter used it to describe the way of life unbelievers acquired from their parents prior to their salvation as stated in 1 Peter 1:18:
For you know that it was not with perishable things such as silver or gold that you were redeemed from the empty way of life handed down to you from your forefathers.
In our passage of 1 Corinthians 15:17, the meaning is “empty” in the sense of “devoid of significance, point, or benefit.” Of course, this meaning is similar to that of the Greek word (kenos) used in verse 14. Trench in his Synonyms of the New Testament distinguished the two. Our word he indicated is characterized by “aimlessness” or “resultlessness” while the word (kenos) used in verse 14 is characterized by “hollowness.”
The meanings of the words we examined in the sentence of 1 Corinthians 15:17 your faith is futile mean that the fourth implication of denying of resurrection absolutely is that trust in Christ is of no benefit. In effect, if there is no resurrection, believing in Christ is no different from believing in anyone that claims to be God’s messenger. This means that no one could be assured of eternal life if Christ was not raised from the dead. Furthermore, no one can be sure of being in good standing with God or being justified if there is no resurrection. Of course, the Holy Spirit through Apostle Paul conveys to us that we who trust in Christ are justified since He was raised from the dead to ensure that is the case as communicated in Romans 4:25:
He was delivered over to death for our sins and was raised to life for our justification.
The verbal phrase was raised to life for our justification simply means that Christ was raised from the dead to put us in right standing with God. As we stated, if resurrection of Jesus Christ did not occur being put in right standing with God would be impossible. Recall, we indicated that the Greek word translated “faith” in 1 Corinthians 15:17, may also mean “devotion.” Therefore, if Christ was not raised from the dead, then there would be no benefit to anyone to be devoted to Him. In any event, the fourth implication of denying resurrection absolutely is that believing in Christ is of no benefit. This brings us to the fifth implication.
The fifth implication (i.e. the second of the second set) of denying resurrection absolutely is that believers’ sins have not been forgiven. It is this implication that is given in the last sentence of 1 Corinthians 15:17 you are still in your sins.
The sentence “you are” is translated from a Greek word (eimi) that basically means “to be” as it is used in the teaching of the Lord in His Sermon on the Mount about giving, as recorded for us in Matthew 6:4:
so that your giving may be in secret. Then your Father, who sees what is done in secret, will reward you.
The basic meaning “to be” has several nuances. Let me mention some of the meanings that are possible candidates in our verse. The word may mean “to remain” as the word is used in the priestly prayer of Jesus Christ to indicate he was not going to stay in this world any longer as recorded in John 17:11:
I will remain in the world no longer, but they are still in the world, and I am coming to you. Holy Father, protect them by the power of your name—the name you gave me—so that they may be one as we are one.
The word may mean “to continue” as it is used to describe what unbelievers do as we read in Romans 1:32:
Although they know God’s righteous decree that those who do such things deserve death, they not only continue to do these very things but also approve of those who practice them.
The word may mean “to have” as Apostle Paul used it to define what is expected of believers as stated in Romans 8:12:
Therefore, brothers, we have an obligation—but it is not to the sinful nature, to live according to it.
In our passage of 1 Corinthians 15:17, the word has the sense of “to have the quality of being” or “to continue in something or state.” The thing the Corinthians and so all believers “have the quality of being” or “continue in something or state” is described with the phrase of 1 Corinthians 15:17 still in your sins.
The word “sins” is translated from a Greek word (hamartia) that refers to departure from either human or divine standards of uprightness and so means “sin,” the action itself as well as its results. Thus, the word is used by Apostle Paul to acknowledge its presence in the world before the law was given as stated in Romans 5:13:
for before the law was given, sin was in the world. But sin is not taken into account when there is no law.
The word may mean “a state of sinfulness” as the word is used by those who rebuked the man born blind that Jesus healed for his reply to them as recorded in John 9:34:
To this they replied, “You were steeped in sin at birth; how dare you lecture us!” And they threw him out.
The word may mean “guilt,” that is, the moral consequence of having sinned as that is the sense of the word in John 9:41:
Jesus said, “If you were blind, you would not be guilty of sin; but now that you claim you can see, your guilt remains.
The sentence your guilt remains is literally your sin remains. It is not the actual event of sinning that is in view but the consequence of sinning hence the meaning is “guilt” in John 9:41. In our passage of 1 Corinthians 15:17, the word means “sin” as an act itself but with emphasis on its result, that is, “guilt.” Hence it is the sense of “guilt” that the apostle used it in our passage.
Our interpretation that the Greek word translated “sin” in the NIV has the sense of guilt in our passage of study is because that makes the sentence of 1 Corinthians 15:17 you are still in your sins more meaningful. The sentence could be understood to mean that if Christ did not resurrect the believer continues to sin, that is, still under the power of sin or the believer’s sins have not been forgiven.
Which of the interpretations we stated did the apostle mean? The apostle could not have meant that the believer continues to sin. This is because the death of Christ on the cross does not mean that a believer stops sinning. The death of Christ on the cross meant that the power of sin or its control of the believer has been broken as that is what is meant by Apostle Paul when he stated that believers have died to sin in Romans 6:2:
By no means! We died to sin; how can we live in it any longer?
After salvation the believer still struggles with sin and often gives into it. This we can infer from the fact that the sinful nature continues to battle with the Holy Spirit that resides in the believer according to Galatians 5:17:
For the sinful nature desires what is contrary to the Spirit, and the Spirit what is contrary to the sinful nature. They are in conflict with each other, so that you do not do what you want.
Furthermore, we know that we cannot claim that we no longer sin as stated in 1 John 1:10:
If we claim we have not sinned, we make him out to be a liar and his word has no place in our lives.
Hence, we contend that when the apostle wrote the sentence of 1 Corinthians 15:17 you are still in your sins he could not have meant that if Christ was not raised from the dead that the believer continues in sin since the death of Christ on the cross still leaves the believer with the potential of sinning. Therefore, what the apostle meant is that if Christ was not raised from the dead, believers would not have received forgiveness of sins. This is because the death and resurrection of Christ is associated with forgiveness of sin. This concept of forgiveness of sins is introduced by the Holy Spirit through John the Baptist when he declared Jesus as the lamb of God that takes away the sins of the world as we read in John 1:29:
The next day John saw Jesus coming toward him and said, “Look, the Lamb of God, who takes away the sin of the world!
The interpretation of this sentence is debated by scholars. That notwithstanding, the verbal phrase takes away the sin of the world is best interpreted to mean that Jesus’ death leads to forgiveness of sin. You see, the expression “takes away” is translated from a Greek word (airō) that may mean “to lift up and move from one place to another.” Interestingly, in the Septuagint the Greek word is used in the sense of pardoning sin or removing guilt as in the pleading of Saul for Prophet Samuel to forgive him as we read in 1 Samuel 15:25:
Now I beg you, forgive my sin and come back with me, so that I may worship the LORD.”
That aside, the Greek word is used in John 1:29 in the sense of “to remove, blot out.” Thus, taking away of sin means forgiving of sin. This being the case, John meant that the death of Jesus on the cross would result in forgiveness of the sins of the world. It is this understanding that certainly enabled Apostle Paul to declare that faith in Christ leads to forgiveness of sins as he stated in his sermon at Pisidian Antioch as recorded in Acts 13:38:
“Therefore, my brothers, I want you to know that through Jesus the forgiveness of sins is proclaimed to you.
By the way, forgiveness of sins refers to the act of freeing a person from guilt and its consequences, including punishment. So, when God forgives a sinner that means that He releases the sinner from judgment and frees the person from divine penalty due to the individual’s sin. This is what a believer in Christ receives which would not be possible if Christ was not raised from the dead. The death of Christ alone would not have led to forgiveness of sins if He did not resurrect since there would have been no evidence that our sins are forgiven. I am saying if Christ had remained in the grave, that He died on the cross would not have meant forgiveness of sins but as He rose from the dead, we have the proof that His work of dying for us on the cross was accepted by God so we can be assured that His death on the cross paid for our sins. In any event, the fifth implication of denying resurrection absolutely is that believers’ sins have not been forgiven them.
The sixth (i.e. the third of the second set) implication of denying resurrection absolutely is that the dead in Christ have perished eternally, that is, they are not saved. It is this implication that is given in 1 Corinthians 15:18 Then those also who have fallen asleep in Christ are lost. The apostle was emphatic in this declaration. This is because of the Greek phrase that began the verse consists of two Greek particles. The first Greek particle (ara) that may be used as a marker of an inference made on the basis of what precedes with the meaning “so, then, you see.” However, in our verse is used to express result in an emphatic manner hence translated “then.” The second Greek particle (kai) that is often translated “and” in our English versions but in the verse, we are considering it is used in emphatic sense so means “also.” Anyway, the apostle was emphatic in providing further implication of denying resurrection absolutely when he wrote the clause of 1 Corinthians 15:18 those also who have fallen asleep in Christ are lost.
The expression “have fallen asleep” is translated from a Greek word (koimaō) that may mean “to fall asleep” in a literal sense as the word is used to describe Apostle Peter sleeping in jail in Acts 12:6:
The night before Herod was to bring him to trial, Peter was sleeping between two soldiers, bound with two chains, and sentries stood guard at the entrance.
The word may mean “to fall asleep” figuratively in the sense of “to die” as it is used to describe the death of Lazarus by the Lord Jesus as we may gather from John 11:11–12:
11 After he had said this, he went on to tell them, “Our friend Lazarus has fallen asleep; but I am going there to wake him up.” 12 His disciples replied, “Lord, if he sleeps, he will get better.”
The Lord Jesus described Lazarus of having fallen asleep, but the disciples did not understand that He was speaking figuratively so we have a commentary that indicates He meant death, as we read in John 11:13:
Jesus had been speaking of his death, but his disciples thought he meant natural sleep.
The figurative usage of the meaning “to fall asleep” is one that is specifically used to describe the death of believers in Christ. Thus, Apostle Paul used it to describe to the Thessalonians the death of believers who will be resurrected in the future in 1 Thessalonians 4:14:
We believe that Jesus died and rose again and so we believe that God will bring with Jesus those who have fallen asleep in him.
Of course, the Greek word we are considering is outright translated with the meaning “to die” in the passage where Apostle Peter speaks about those who would mock the idea of the second coming of Christ in 2 Peter 3:4:
They will say, “Where is this ‘coming’ he promised? Ever since our fathers died, everything goes on as it has since the beginning of creation.”
The sentence our fathers died is literally the fathers fell asleep. In our passage of 1 Corinthians 15:18, the Greek word is used in the sense of “to be dead, conceived of as being in or entering into the state of sleep.” Hence, the apostle stated that if there was no resurrection absolutely, those who believed in Christ but were dead at the time he wrote must be considered to have eternally perished in the clause of 1 Corinthians 15:18 Then those also who have fallen asleep in Christ are lost.
The word “lost” is translated from a Greek word (apollymi) that may mean “to ruin” as it is used in the Lord Jesus’ description of the fate of an old wineskin to which new wine is poured as stated in Matthew 9:17:
Neither do men pour new wine into old wineskins. If they do, the skins will burst, the wine will run out and the wineskins will be ruined. No, they pour new wine into new wineskins, and both are preserved.”
The word may mean “to lose” something or someone that a person already has, as it is used in the assurance of the Lord Jesus that He would not lose those the Father has given Him, that is, believers as we read in John 6:39:
And this is the will of him who sent me, that I shall lose none of all that he has given me, but raise them up at the last day.
The word may mean “to perish” as it is used by Apostle Paul to describe the fate of unbelievers who do not have the law of God in Romans 2:12:
All who sin apart from the law will also perish apart from the law, and all who sin under the law will be judged by the law.
The word may mean “to destroy” as Apostle Paul used it to indicate either that he was not killed or that the work of his apostolic ministry has not been ruined as we read in 2 Corinthians 4:9:
persecuted, but not abandoned; struck down, but not destroyed.
In our passage of 1 Corinthians 15:18, the word means “to perish”, that is, to experience eternal death that involves forever being separated from God. Thus, the apostle meant that believers who have departed from this life would have been eternally separated from God or lost in the sense they do not have eternal life. All the same, the sixth implication of denying resurrection absolutely is that the dead in Christ, that is, believers in Him have perished eternally, that is, they are not saved.
The seventh (i.e. the fourth of the second set) and final implication of denying resurrection absolutely is that believers are in the state of the most pitiable among humans. The apostle introduced this seventh implication with a conditional clause of 1 Corinthians 15:19 If only for this life we have hope in Christ. The word “if” is translated from a Greek conditional 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 15:19, the Greek particle is used to state something as true for the sake of argument although the apostle knows it to be false.
The thing the apostle assumed to be true for the sake of stating the seventh implication of denying resurrection absolutely is given in sentence of 1 Corinthians 15:19 only for this life we have hope in Christ. There is a problem with the word “only” as it relates to verse 19 because it is the last word in the Greek of the verse. But before we deal with the problem, let us consider the word as used in the Greek.
The word “only” is translated from a Greek word (monos) that pertains to the only entity in a class and so means “only” as Apostle Paul used it to indicate that the supreme God is in a class by Himself among the other divine beings that are His creation as we read in 1 Timothy 1:17:
Now to the King eternal, immortal, invisible, the only God, be honor and glory for ever and ever. Amen.
When our Greek word is used with focus on being helplessly alone then it means “alone, deserted, helpless” as the word is used to describe what Jesus told His disciples that when He is arrested, they would desert Him so He would be alone from human perspective as narrated in John 16:32:
“But a time is coming, and has come, when you will be scattered, each to his own home. You will leave me all alone. Yet I am not alone, for my Father is with me.
The word may be used as a marker of limitation and so may mean “only” when used to limit the action or state to the one designated in the verb used, as Apostle Paul applied it to being limited to hearing report about the Philippians as stated in Philippians 1:27:
Whatever happens, conduct yourselves in a manner worthy of the gospel of Christ. Then, whether I come and see you or only hear about you in my absence, I will know that you stand firm in one spirit, contending as one man for the faith of the gospel…
In our passage of 1 Corinthians 15:19, it is used in the sense of limiting a state and so has the sense of “only.”
The problem with the word “only” as we stated is to determine which part of the clause of verse 19 that it modifies. There are three possibilities. The word modifies the phrase in this life. Another possibility is that it modifies the Greek verb translated in our verse as we have hope. Still another interpretation is that it modifies the entire clause of verse 19. Although the second and third are possible, it is the first interpretation of modifying the phrase in this life that the apostle probably meant since he was contrasting this life and the one to come. Anyway, the limiting state refers to life on this planet as conveyed in the clause If only for this life we have hope in Christ.
The word “life” is translated from a Greek word (zōē) that may refer to life in a physical sense as opposed to death as in Romans 8:38:
For I am convinced that neither death nor life, neither angels nor demons, neither the present nor the future, nor any powers,
The word may refer to life that surpasses physical life, that is, transcendent life. So, it is used to describe the life God the Father or God the Son has in John 5:26:
For as the Father has life in himself, so he has granted the Son to have life in himself.
It is in this sense that the word is used to describe the life believers have in Acts 13:48:
When the Gentiles heard this, they were glad and honored the word of the Lord; and all who were appointed for eternal life believed.
In our passage of 1 Corinthians 15:19, it means “life” in the sense of physical life or the course of existence of an individual on the planet.
The condition the apostle states again is If only for this life we have hope in Christ. The word “hope” is translated from a Greek word (elpizō) that has two general meanings. The word may mean “to look forward to something, with implication of confidence about something coming to pass” so means “to hope, hope for” as it is used to describe the widow who looks forward to God’s assistance as she prays to Him as we read in 1 Timothy 5:5:
The widow who is really in need and left all alone puts her hope in God and continues night and day to pray and to ask God for help.
The other meaning of the word is “to look forward to something in view of the measures one takes to ensure fulfillment” hence means “to expect” as it is used by Apostle Paul to commend the action of the Macedonian churches regarding the contributions of the Gentile churches for assisting believers in Judea as we read in 2 Corinthians 8:5:
And they did not do as we expected, but they gave themselves first to the Lord and then to us in keeping with God’s will.
In our passage of 1 Corinthians 15:19, the word means “to hope” in the sense of “to have trust or confidence in someone,” especially as it pertains to the future. So, the condition the apostle states implies that believers have confidence in Christ now but without future benefit which, of course, he did not believe but stated it for the sake of stating an implication of denying resurrection.
Having stated an assumed condition that believers only have confidence in Christ now but without future benefit, the apostle stated what would be true if the condition stated were to be true. This condition is that believers are in the most pitiable state on this planet as the apostle penned down in the last sentence of 1 Corinthians 15:19 we are to be pitied more than all men. Literally the Greek reads we are most pitiable of all men. This is because “pitied” of the NIV is translated from a Greek adjective (eleeinos) that pertains to being deserving of sympathy for one’s miserable condition, hence means “miserable, pitiable.” The word is used twice in the NT. Its other occurrence is in describing the spiritual condition of the Laodiceans in Revelation 3:17:
You say, ‘I am rich; I have acquired wealth and do not need a thing.’ But you do not realize that you are wretched, pitiful, poor, blind and naked.
In 1 Corinthians 15:19, the meaning is “pitiable” or “miserable.” Hence, believers are to be considered most pitiable or miserable among humans.
The word “men” in the NIV84 is translated from a Greek word (anthrōpos) that means “a human being” without regard to gender, as Apostle Paul used it to describe the fate of evil doers as stated in Romans 2:9:
There will be trouble and distress for every human being who does evil: first for the Jew, then for the Gentile;
The word may mean “man” as male person as the apostle used it to describe Jesus Christ in His humanity in Romans 5:15:
But the gift is not like the trespass. For if the many died by the trespass of the one man, how much more did God’s grace and the gift that came by the grace of the one man, Jesus Christ, overflow to the many!
The word may mean “self” as it is used in the instruction of Romans 6:6:
For we know that our old self was crucified with him so that the body of sin might be done away with, that we should no longer be slaves to sin—
The phrase old self is literally old man. The word may mean “person” as that is the way the word is used when the concern is to be inclusive of men and women, as in the doctrine of justification by faith the apostle stated in Galatians 2:16:
know that a man is not justified by observing the law, but by faith in Jesus Christ. So we, too, have put our faith in Christ Jesus that we may be justified by faith in Christ and not by observing the law, because by observing the law no one will be justified.
Justification is for both men and women so that the phrase a man is to be understood as “a person,” hence the NRSV simply used the phrase a person. In our passage of 1 Corinthians 15:19, it is used in the sense of “human being.”
Why is it that believers in Christ are to be the most pitiable or miserable if their hope ends in this life? The answer is that believers are those who endure suffering or persecution because they are looking forward to a better life in the hereafter. Christian life is filled with difficulties as Apostles Paul and Barnabas conveyed to the new converts of their first missionary journey as narrated in Acts 14:22
strengthening the disciples and encouraging them to remain true to the faith. “We must go through many hardships to enter the kingdom of God,” they said.
Furthermore, we are informed that we are supposed to suffer for Christ as in Philippians 1:29:
For it has been granted to you on behalf of Christ not only to believe on him, but also to suffer for him…
Believers are mindful to avoid the sinful pleasures of this life that unbelievers have no problem enjoying. Moses was an example of a believer who renounced his privileges as adopted son of Pharaoh’s daughter because of hope of a better future in Christ as stated in Hebrews 11:25–26:
25 He chose to be mistreated along with the people of God rather than to enjoy the pleasures of sin for a short time. 26 He regarded disgrace for the sake of Christ as of greater value than the treasures of Egypt, because he was looking ahead to his reward.
So, if there is nothing for believers in the future they are to be pitied because they are missing out on the sinful pleasures the world offers and are suffering needlessly. Of course, there is greater blessing in the future for believers that begins in this life with blessing of peace and joy and so the apostle’s hypothetical situation is for the sake of his argument in support of resurrection. Believers are the most blessed in this life because not only do we have peace and joy despite our sufferings and persecutions, but we are also confident of a better life and so a better hope as stated in Hebrews 6:9:
Even though we speak like this, dear friends, we are confident of better things in your case—things that accompany salvation.
In any event, let me end by reminding you of the message that we have expounded which is Denial of the resurrection of Christ implies that the Christian faith is false, and no one would be eternally saved.
07/14/23