If Christ Is Not Raised: 1 Corinthians 15:12-34

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?

The problem exposed. Some of you. Tines en humin. Not outsiders—insiders. Saying no resurrection of the dead. Anastasis nekron ouk estin. Dead people don't rise.

But if it is preached that Christ has been raised. Kerussetai—is being proclaimed. The ongoing message. How can some of you deny general resurrection while affirming Christ's particular resurrection?

If there is no resurrection of the dead, then not even Christ has been raised.

The logic tightened. If no resurrection—then Christ wasn't raised. The general principle governed the specific case. Deny one, lose the other.

And if Christ has not been raised, our preaching is useless and so is your faith.

The first consequence. Preaching—useless. Kenon—empty, vain. Your faith—useless. Kene. Empty too.

If Christ stayed dead, the message was false. And faith in a false message was worthless.

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.

False witnesses. Pseudomartures. Liars about God. The apostles would be frauds. We have testified. Emarturesamen. Sworn testimony. About God. The most serious witness possible.

That he raised Christ from the dead. If God didn't raise Christ, the apostles lied about God. Criminal perjury in the cosmic court.

But he did not raise him if in fact the dead are not raised.

The condition reiterated. If the dead are not raised—then God didn't raise Christ. The denial of resurrection made liars of the apostles.

For if the dead are not raised, then Christ has not been raised either.

The logic repeated. Emphasis. The general and the particular stood or fell together.

And if Christ has not been raised, your faith is futile; you are still in your sins.

The second consequence. Faith is futile. Mataia—empty, purposeless. You are still in your sins. Eti este en tais hamartiais. Still trapped. Still guilty. Still condemned.

Resurrection validated the atonement. If Christ wasn't raised, the cross didn't work.

Then those also who have fallen asleep in Christ are lost.

The third consequence. Those who have fallen asleep. Koimēthenthes. The dead believers. In Christ. Are lost. Apolonto. Perished. Destroyed.

No resurrection meant no hope for the believing dead. Their faith was for nothing. They were simply gone.

If only for this life we have hope in Christ, we are of all people most to be pitied.

The fourth consequence. If Christian hope extended only to this life—no afterlife, no resurrection—the Christians were pathetic. Eleeinoteroi. Most pitiable.

They suffered now. They sacrificed now. They died now. For a hope that ended at death? Pitiable indeed.

But Christ has indeed been raised from the dead, the firstfruits of those who have fallen asleep.

But. Nuni de. The pivot. Christ has indeed been raised. Egegertai. Perfect tense. Raised and still risen.

The firstfruits. Aparche. The first portion of the harvest. Guaranteeing the rest. Of those who have fallen asleep. The dead in Christ. Christ's resurrection guaranteed theirs.

For since death came through a man, the resurrection of the dead comes also through a man.

The parallel. Death came through a man. Adam. Genesis 3. Resurrection comes through a man. Christ. The new Adam.

Human problem, human solution. Adam brought death. Christ brought resurrection.

For as in Adam all die, so in Christ all will be made alive.

The two humanities. In Adam—all die. Universal death. The legacy of the first man.

In Christ—all will be made alive. Universal resurrection—for those in Christ. The legacy of the second man.

But each in turn: Christ, the firstfruits; then, when he comes, those who belong to him.

The order. Tagma—rank, succession. Christ, the firstfruits. First. Then, when he comes. At the parousia. Those who belong to him. Hoi tou Christou. Christ's people.

Then the end will come, when he hands over the kingdom to God the Father after he has destroyed all dominion, authority and power.

Then the end. To telos. The consummation. He hands over the kingdom. Paradido—transfers. To God the Father.

After he has destroyed. Katargese—rendered inoperative. All dominion, authority and power. Every competing power. Every opposing force.

For he must reign until he has put all his enemies under his feet.

He must reign. Dei auton basileuein. Necessity. Christ reigning. Until all enemies under his feet. Psalm 110. The enthronement. The conquest complete.

The last enemy to be destroyed is death.

The last enemy. Eschatos echthros. Death. Death itself destroyed. Katargeitai. Abolished. The final victory over the final foe.

For he "has put everything under his feet."

Psalm 8. Everything. Panta. Under his feet. Under Christ's authority.

Now when it says that "everything" has been put under him, it is clear that this does not include God himself, who put everything under Christ.

The clarification. Everything—except the Father. God put everything under Christ. God was not under Christ.

When he has done this, then the Son himself will be made subject to him who put everything under him, so that God may be all in all.

The final submission. The Son himself. Subject to the Father. Hupotagesetai. The voluntary subordination.

So that God may be all in all. Panta en pasin. Everything in everyone. The ultimate goal. God's complete reign. God's total presence.

Now if there is no resurrection, what will those do who are baptized for the dead? If the dead are not raised at all, why are people baptized for them?

The strange argument. Baptized for the dead. A practice in Corinth. Whatever it meant—it assumed resurrection. If no resurrection, why do it?

And as for us, why do we endanger ourselves every hour?

If no resurrection—why risk death? Why danger? Why suffering?

I face death every day—yes, just as surely as I boast about you in Christ Jesus our Lord.

Every day. Kath' hēmeran. Death faced constantly. Paul's life was perpetual risk.

If I fought wild beasts in Ephesus with no more than human hopes, what have I gained?

Wild beasts. Thēriomachēsa. Whether literal or metaphorical. In Ephesus. The danger was real.

With no more than human hopes. Kata anthropon. If this life was all—what was gained? Nothing.

If the dead are not raised, "Let us eat and drink, for tomorrow we die."

Isaiah quoted. Eat and drink. Hedonism. If death ends everything—indulge. No consequences. No judgment. No future.

Tomorrow we die. Aurion apothneskomen. Death coming. Nothing after.

Do not be misled: "Bad company corrupts good character."

The warning. Phtheirousin ēthē chrēsta homiliai kakai. Evil companionships corrupt good morals. A Greek proverb. The resurrection-deniers were corrupting others.

Come back to your senses as you ought, and stop sinning; for there are some who are ignorant of God—I say this to your shame.

Come back to your senses. Eknēpsate. Sober up. As you ought. Stop sinning. The denial of resurrection was sin.

Some who are ignorant of God. Agnosian theou. Not knowing God. In the church! I say this to your shame.

The resurrection was not optional.

Christ was raised—or the gospel collapsed.

Faith was meaningful—or utterly futile.

The dead in Christ would rise—or they were simply lost.

The choice was stark.

Believe the resurrection.

Or abandon everything.