1 Cor.15:20 – now Christ is raised from the dead, firstfruits of those fallen asleep, for since through man came death, also through man resurrection through the dead, as Adam died, so Christ is made alive. Each in his own order, Christ as firstfruit and then when he comes, those in Christ. “Firstfruits” is a thesis in itself, it is an agricultural term, a term that describes sacrifices that Israel provide at the beginning of the first grain harvest ie. Ex3:19, Lev23:10-11, it doesn’t just provide temporal priority, but an organic connection, it is the beginning, but it represents the whole, it is a symbol, it is an act of worship representing the whole.

The resurrection of Christ and the resurrection of the believer cannot be separated, because Christ’s the resurrection is the firstfruit of a resurrection harvest. The resurrection of non-believers is not in view of this passage, the focus is a soteriological focus, between Christ and his resurrection and the resurrection of the believers. To get the full impact of what Paul is saying. Christ’s resurrection is a guarantee of ours. It is eternal promise, it doesn’t go far enough… Christ’s resurrection is a guarantee of ours is nothing less than the actual beginning of the general epochal event. The general resurrection event, Paul is saying, in which believers share begins with the resurrection of Christ.

When will the resurrection occur? The eschatological resurrection harvest has become visible in Christ. The resurrection has already begun in Christ. Christ’s resurrection is not an isolated stupendous event in the past. The great event of the resurrection is inaugurated by the resurrection of Christ, that is in unity with the resurrection of the believers. We then see it not as two resurrections, though temporary distinct, they are two episodes of a single event. The beginning and the end of the same harvest. They are not two separate events, but two phases of the one event. Similar to the coming of Christ.

1 Cor.15:12-19 – if it is preached that Christ is raised from the dead. How is it that some are saying that there is no resurrection of the dead, neither is Christ raised, and if Christ is not raised, then our preaching is empty, then our faith is vain, then we are false witnesses of God, for we are false witnesses that God raised from the dead, then our faith is futile… we are of all men most miserable, most to be pitied.

Paul says if the resurrection of Christ, then there should be no question of the resurrection of the believer. He reasons about the resurrection of the believer with the resurrection of Christ. The two resurrection are so intimately related, you can’t have one without the other. Paul to Agrippa: God is the God who raises the dead. The cross is an offense to unbelief, an offense to the ancient world, that God raises the dead.

Colossians 1:18 – he is before all things, and all things consist in him and he is the head of the body, the beginning, the firstborn from the dead, in order that in all things, he might have pre-eminence. This expresses the same thought as the firstfruits of 1cor.15, though first born does not bring out the organic connection as firstfruits does. But the combination with the firstborn of those who have died, there is a solidarity or unity with the dead believers. There is a group of the dead that Christ is the first born. The resurrection of Christ as a birth process is not quite the right interpretation. Against the background of the usage in the OT, the term does not represent the one who is first, but the special dignity of the firstborn. For instance, Ex.4:22, Israel, is called the Lord’s firstborn, Psalm 89:27 ???? denotes headship or origin. Gen 49:3, and Deut21:17. Romans 8:29, Christ may become firstborn among many brothers. It is more specifically the resurrected Christ that is in view.

2 Corinthians 4:14 – the one who raised the Lord Jesus will raise us with Jesus will present us with you. The resurrector of Jesus will raise us. Paul also speaks of the resurrected body, already being raised with Christ. Ephesians 2:5-6, Colossians 2:12-13, 3:1, Romans 6:4, Galatians 2:20 – How are we to understand that the believers are already been raised with Christ? How are we to understand? Christ as representative is true, but what needs to be pointed out further is this, careful reading of this passage, when Paul says we have been raised with Christ. He talks not about his representative resurrection, but also to our involvement, which has experiential or existential, involvement, something that has taken place with the life history of the believer. What are the grounds for saying that? Ephesians 2:5- Paul says when you were dead in your transgressions, he made us alive with Christ and raised us up with Christ Jesus. In the backdrop of being dead in our sins. In this passage a key word is “walk” describing a way of life. This is a our former walk or pre-christian way of life, walking dead, then when we get to the other side of the passage, we are his workmanship, created in Christ Jesus for good works in which God prepared in advance so that we may walk in them. This is a 180 turnaround, from sin to good works. This existential turn around, what can we explain it? The answer lies in the middle of the passage… Eph2:5, God made us alive, raised us up with Christ. The walk in the old aeon with the walk of the new aeon. Colossians 3:1 – the resurrection is made the basis for our life and holy living. When Paul speaks about the resurrection of the believer in the past tense, the resurrection is real and actual, existential and takes place in the actual existence of the believer. The primary reference of the once for all, of redemption applied that is by faith. The reality of the not to the history of salvation, but to the order of salvation.

The unity of resurrection of Christ and believer is that the resurrection of believer consists of two episode: one is past and one is future, yet to be realized. As we put it that you may appreciate how the formal structure of Paul’s eschatology the overlap between the two aeons, is related to the resurrection of the believer. Both these aspects of the believer’s experience, the already, realized and future are integrally related, all factors that make up a whole. Unity involved here is that Jesus’ resurrection is refracted into the life of the believer in a two fold distinction, temporal/historical? How do you account for the resurrection? Bodily and non-bodily distinction, the resurrection that has already taken place is non-bodily, the problem with this is negative connotation… visible/invisible; secret/open; all are useful and have liabilities. Especially the visible and invisible. Another problem in the spiritual/ physical distinction. When we use spirit in Paul’s usage, we need the capital Spiritual. But he later makes clear in 1Cor15, that the resurrection is Spiritual, so the distinction would be Spiritual/Spiritual… so there is still a problem. The best way of distinguishing, is that Paul describes in 2Cor4:16 – wherefore are we, don’t give up, even though our outer self undergoes corruption, our inner self is understood renewed day by day. The outer is the body, which he describes the inner person or the heart, spirit. The distinction anthropological distinction in Romans 7:22, Ephesians 3:16. Paul is not factoring human person into two parts, two entities within a person, he is seeing aspects of the whole person. What Paul is saying here applies, so far as you are inner man/self you have already been raised. So far as you are outer self, bodily existence, you are still to be raised. It is true in the body, but not true for the body. According to the teaching of Paul, if you are believer in Jesus Christ, consider at the core of your being, you will no more be resurrected than you already are.

Bring under consideration statements in Paul that refer to the resurrection, express the truth and fact of resurrection. And when these statements are brought together, there is a pattern, ?????? – raise up.
a. Active, Christ is the object and God is the subject. Romans 10:9 if you believe that God has raised him. 1 Cor15:15, Acts 13:30-37, Jesus can be the object, the one who raised Jesus. Romans 4:24; Col2:12.
b. God the Father: Gal1:1; 1 Thess1:9-10, passive,
c. Christ is subject, aorist passive, Romans 4:25; 2 Cor5:15 or perfect passive 1cor15:20; 2 Tim2:8. God in his identity raises Jesus and Jesus is passive in his resurrection. This is a viewpoint that is held consistently with Paul. No where does Paul teach that Christ was active in his resurrection, Paul does not teach “Jesus rose from the dead” but that “Jesus was raised.” Christ is the beneficiary, the theological significance of this pattern how we are to understand, reflects his understanding as firstfruits with those who slept. Solidarity with the dead. How are we to see this Pauline teaching with the overall unity of the NT.
d. The conclusion Paul says Jesus as passive in his resurrection, but how does this correlate with Jesus stating that he actively rose from the dead? John 2:19 – destroy temple and in three days will rise it up. John 10:17-18 – I lay down my life in order that I may take it again. I have authority to lay it down and authority to take it again. Note: these are not in conflict they are complementary. Council of Chalcedon (451) – The reflections of Christ are helpful, based not only on Chalcedonian formulation, drawn by the reformers, correlatives: ‘anything that is true either of Christ’s nature (divinity/humanity) in distinction of the other, is true of him as a person.’ Paul sees the resurrection as the Adamic identity of Jesus, as the last Adam and the genuine humanity he shares with believers fully in the state of humiliation. In John’s gospel and elsewhere, is Jesus deity in relation to the father as son. As we reflect on this mystery, there is no contradiction. [economic and ontological trinity]

In view of the uniform stress, it is clear that for Paul, the primary significance of Paul does not lie where the difference is between Christ and his people, his stress is where they are in common. Not to prove Christ’s deity, rather for Paul to show the vindication of the incarnate Christ, the vindication of Christ incarnate and his obedience to death. The powerful transformation of his humanity, the resurrection constitutes him as firstborn among many brothers and firstborn among the dead. The adamic character of the resurrection. The resurrection of Christ is a messianic event just as his suffering and death. At the resurrection, his humanity is no longer of importance… 2Cor5:15 – Paul says Christ as the one who for us died and was raised.

Related posts:

1. The Center of Paul’s Theology
2. Christ and Culture
3. Biblical Theology (cont’d)

1 Corinthians 2:2 in the context of 1:18-3:22.  Paul’s concern is his defense of his apostolic ministry.  “For I did not judge to know anything except Jesus Christ and this Jesus Christ crucified.”  This is his basic theological epistemology.  He wanted to know nothing except the crucified Christ.  In a similar vein, 2 Timothy 2:8 “remember Jesus Christ raised from the dead, this is my Gospel.”

In 1 Cor. 15:1-4 Paul recounts the gospel he preached to them.  For what I received I passed on to you as of first importance: That Christ died for our sins according to the Scriptures, that he was buried, that he was raised on the third day according to the Scriptures.  The resurrection of Jesus is not just an aspect of his teaching, it is his teaching in its entirety.  This disposes us to say that Paul’s theology is his gospel.  Paul preaches a gospel-theology.  Or if we view things as concentric circles, the center of these concentric circles is Christ and his death and resurrection.

Related posts:

1. Biblical Theology (cont’d)
2. Unity between the resurrection of Christ and the resurrection of believers
3. Westminster Confession of Faith, Chapter 1, Section 8