Randy McCarthy • Bethlehem Primitive Baptist Church of Oklahoma City • Page 49

The Church at Thessalonica

July 3, 2011

By: Elder Randy McCarthy

For this cause also thank we God without ceasing, because, when ye received the word of God which ye heard of us, ye received it not as the word of men, but as it is in truth, the word of God, which effectually worketh also in you that believe. For ye, brethren, became followers of the churches of God which in Judaea are in Christ Jesus: for ye also have suffered like things of your own countrymen, even as they have of the Jews: Who both killed the Lord Jesus, and their own prophets, and have persecuted us; and they please not God, and are contrary to all men: Forbidding us to speak to the Gentiles that they might be saved, to fill up their sins alway: for the wrath is come upon them to the uttermost. 1 Thessalonians 2:13-16

In this passage, Paul commends the believers in Thessalonica because they received the Gospel as it was preached to them and they readily accepted it as it truly is: the Word of God, and not the word of men. This is important for us to remember. The Gospel of Jesus Christ is God’s Word. It is His assurance to us that, through the death of Christ, we have been reconciled to Him. And it is His command to us to take up our cross, and follow Him in His Kingdom.

First Thessalonians is the first, and thus the oldest, of the 13 letters written by Paul to various churches and individuals under the inspiration of the Holy Spirit and preserved by God for us in the New Testament. Written scarcely 20 years after the crucifixion and resurrection of Christ, the book of First Thessalonians gives us valuable insight into the early New Testament Church.

The church in Thessalonica had a sizable number of Jewish converts, but the majority were Gentiles who had “turned to God from idols to serve the living and true God.” (1 Thess 1:9). Paul and his fellow-workers Silas (Silvanus) and Timotheus (Timothy) spent several months in Thessalonica preaching the Gospel, having been supplied more than once with funds and provisions by the church in Philippi (see Phil 4:15-16).

Paul initially spent three weeks in the local synagogue in Thessalonica showing how that the Old Testament Scriptures promised the Messiah would suffer, be shamefully put to death and be resurrected in glory to sit at God’s right hand. Acts 17:1-4. Paul was ultimately kicked out of the synagogue by certain Jews who rejected the Gospel, so Paul continued to teach out of the home of a local member named Jason (who may have also been one of Paul’s relatives – see Romans 16:21). God greatly blessed the work, and there were many converts in a relatively short amount of time.

Having been unable to prevail over Paul’s effective and reasoned arguments, the enemies of the Gospel eventually stirred up a mob of idle and wicked men who set the city in an uproar. Because they could not locate Paul and Silas (having the clear intent of doing violence to them), the mob dragged Jason and others out of their house, took them before the local authorities and accused them of sedition against the Roman government (Acts 17:5-10).

The rulers required Jason to pay a bond to ensure no further disturbances would occur, and Paul, Silas and Timothy were forced to sneak out of the city. There is little doubt that Paul was riled up and wanted to stay and face his accusers (as he did on other occasions), but he also understood that the Church did not need him to remain there in order to survive. The seeds had been planted, and the Lord determined it was time to move on.

Paul shortly sent Timothy back to check on the Church, and rejoiced to find that the opposition by the Jews had worked to further their service and love of Christ. The letter of First Thessalonians was written by Paul, Silas and Timothy after Timothy’s return, probably from Corinth. It is evident from the letter how much Paul, Silas and Timothy loved the brethren in Thessalonica, how much they desired to be with them again and how saddened they were that the opposition of Satan had made them leave so abruptly. 1 Thess 2:15-17.

There are several reasons why the Church at Thessalonica is of contemporary relevance to us today. First, the epistles to the Thessalonians were the earliest of Paul’s letters, and they give us insight into the Gospel as it was preached by Paul in its primitive, simplest form. Paul’s later letters, such as Romans, First and Second Corinthians and Galatians, are far more complex in their doctrinal arguments. This latter complexity was apparently necessary because, by the time of the writing of these later epistles, the opposition to the Gospel had become more organized, and numerous heresies and misconceptions had to be addressed using detailed, compelling arguments, including frequent references to the Old Testament prophets.

By contrast, the first letter to the Church at Thessalonica encourages the brethren to continue in their faithful service of Christ (1 Thess 3:11-13), reminds them to avoid particularly grievous sins such as sexual immorality and idleness (1 Thess 4:3-12), and answers some basic questions that the Church had asked Timothy during his visit (e.g., 1 Thess 4:13-18). The central theme of the letter is the coming of the Lord Jesus Christ (e.g., 1 Thess 5:23). Paul called these believers to be subject to their King, and to walk worthy of God who had called them to glory. (1 Thess 2:11-12). That is the Gospel at its essence, and we should not lose sight of that.

Another reason why the Church at Thessalonica is particularly instructive to us today is that it reminds us that persecution from the world is part and parcel with, and cannot be separated from, our discipleship. In First Thessalonians, Paul gives thanks to God because the Church in Thessalonica maintained its belief that the Gospel is the Word of God even in the face of violent opposition.

Paul commends the Thessalonian Church and reminds them that, just as their fellow believers in Jerusalem had been persecuted by non-believing Jews, they were partakers of the same persecution by their own countrymen. Nevertheless, Paul assures the Thessalonians that the wrath of God is upon those who oppose Him and His Cause, and that God’s people will be delivered into the unshakable Kingdom of Jesus Christ at His appearing. This is also something that we should remember.

We who live in contemporary American society are not opposed and persecuted to the extent that the Church in Thessalonica was persecuted. No one has yet stirred up a mob of unruly and wicked men and physically dragged us out of our homes to appear before the authorities. However, such occurrences are all too common in other places in the world today, and there are many in this country who would love to do this very thing if it were in their power.

An important question for us to ask ourselves is: would we be intimidated into silence if such a mob appeared against us? Would the appearance of such a mob cause us to abandon our service to Christ and our love for the Saints? I trust that the answer would be no. But if so, why is it that we are in fact sometimes intimidated into silence even without the appearance of a mob?

It is increasingly common to hear that the Bible is just a bunch of old myths, and has no relevance in today’s “progressive era.” Just as those early believers in Thessalonica were accused of political sedition and being enemies of the public good, we too are increasingly accused of being haters, bitterly clinging to our religion, enemies of the public good. What are we going to do about this?

I suggest that we take our fellow-believers at Thessalonica as an example: they were ceaseless in their devotion to God and openly proclaimed, by both word and deed, their love for Christ. Paul says that reports of their faithfulness had spread so much that he had received independent accounts of it all the way down in the region of Corinth (Achaia), 250 miles to the south. 1 Thess 1:8. We should strive to be similarly faithful.

Finally, the Church at Thessalonica is instructive to us because they, just like us, had a great interest in eschatology (the end times). The second letter to the Thessalonians seems to indicate that a fake letter purported to have been from Paul may have been circulated among them in the interim (see e.g., 2 Thess 2:2-3; 3:17). Paul writes the second letter to clear up some misunderstandings that may have arisen from this false letter (if it existed) and his authentic first letter, concerning the second coming of Christ.

Apparently, there were some who, in anticipation of Christ’s return, thought it to be so imminent that they believed it was unnecessary to keep working. Having neglected their duties, they became a burden on other church members to feed them. Paul puts a stop to this, reminding them that certain events had to take place prior to Christ’s return, including a great falling away from the faith and the rise of the man of sin, the son of perdition, who would openly proclaim himself to be God. 2 Thess 2:1-12. So while we may marvel at the events taking place in our own time and wonder if we are fast approaching the return of Christ, let us not forget that, until He does, we are to work quietly with our own hands so that we can provide for ourselves and not be a burden to others. 2 Thess 3:10-13.

It is easy to be discouraged by the decay and decline of our contemporary society, and to lament that the best days are behind us. Let us instead remember that the Church in Thessalonica faced a similar culture of darkness and immorality, and against that backdrop the Church shone like the noonday sun. The Gospel of the Lord Jesus Christ remains the best news ever proclaimed, and God brings light to His people today just as He did in those days. Let us walk worthy of the grace of God to His glory, and seek His Kingdom above all else. “The grace of our Lord Jesus Christ be with you all. Amen.” 2 Thess 3:18.

Published: 2011-07-03 by RKM

Tagged With: Randy McCarthy, wrath

Randy McCarthy & Bill McCarthy

May 8, 2011

Randy McCarthy

Bill McCarthy

Note: Mother’s Day 2011

Podcast: Download (Duration: 38:15 — 11.7MB)

Tagged With: Bill McCarthy, Mother's Day, Randy McCarthy

The Voice of Christ

March 27, 2011

By: Elder Randy McCarthy

Verily, verily, I say unto you, the hour is coming, and now is, when the dead shall hear the voice of the Son of God: and they that hear shall live. For as the Father hath life in himself; so hath he given to the Son to have life in himself; and hath given him authority to execute judgment also, because he is the Son of man. Marvel not at this: for the hour is coming, in the which all that are in the graves shall hear his voice, and shall come forth; they that have done good, unto the resurrection of life; and they that have done evil, unto the resurrection of damnation. John 5:25-29

This scripture provides one of the clearest and easiest to understand statements by the Lord Jesus Christ concerning the doctrines of grace. The Lord states plainly that He is the one who gives life to His people, and He does it sovereignly without aid or help from the flesh or will of man.

The story begins on a Sabbath day with Jesus having healed a man (John 5:10-11). This act by Christ was viewed as a sin by the religious leaders, rather than as a wonderful sign that God was in their presence.

Christ told the Pharisees and Scribes that not only was it not a sin to heal on the Sabbath, but that He was expressly acting in conjunction with his Father. This enraged them because 1) Jesus was claiming to be equal to God and therefore divine, and 2) Jesus was claiming that God actually sanctioned healing on the Sabbath, which meant that these men were wrong in their own religious views.

It can be difficult for us today to appreciate just how loathsome Christ was in the eyes of the Jewish leadership because of His good works on the Sabbath. This does not seem to be a big deal to us. But the Bible makes it clear that His healing of various ones on the Sabbath drove these evil and wicked men to unspeakable rage and intense desire to kill him. Matt 12:14; Luke 6:11.

The Lord proceeded to give an extended discourse to these men concerning Himself and His own divine authority, of which our text above (John 5:25-29) forms a part. Notice that in this discourse, He refers to that authority with respect to commands that He will issue by His own voice.

In v25, Jesus says that the time is coming and now is that the dead shall hear His voice and live. This refers to the new spiritual birth. In v29, Jesus says that the time is coming in the future at the end of time that all that are in the grave shall hear His voice and come forth. This refers to the general bodily resurrection from the dead which will occur at His second coming.

It is important to consider the implications of these two statements: both of these wondrous events will, and do, occur as a result of His almighty voice. Jesus demonstrated this power at the grave of Lazarus by commanding, “Lazarus, come forth!” – and Lazarus did. John 11:43. Jesus said that He had power to lay down His own life, and power to take it up again – and He did. John 10:18. The Bible makes it clear that Christ, the eternal Word of God, was present at the creation and spoke it into existence – and He did. John 1:1-3; Heb 11:3.

The voice of God is powerful and effectual, and cannot be resisted. If God says something will come to pass, it will. But there is even more significance to our Lord’s statement.

In verse 29, it is Christ’s personal voice upon his second coming that will cause the graves to open and all men to come forth in resurrected bodies – the elect to inherit eternal happiness, the damned to deserved eternal torment. In verse 25, it also is Christ’s personal voice that in the meantime calls forth whom he will to have eternal life, and those to whom he speaks will be made spiritually alive.

Both of these resurrections take place in EXACTLY the same way, by the voice of the Son of God – both are irresistible, and both will happen immediately in response to His voice.

It would be foolish to think that a preacher will be able to call forth the dead in the bodily resurrection on judgment day at the end of time, and I don’t know of anyone who believes this. Yet many believe that a preacher has the power to call forth the new birth by the preaching of the gospel, and that men cooperate in their new birth by believing the preached word. This is exactly opposite of what Christ here is saying. The final resurrection and the spiritual resurrection (new birth) take place the exact same way, by the divine voice of Christ. It is not hearing the words of Christ that bring life; it is hearing His voice, which raises the dead.

So where does the preaching of the gospel come in, if not to give spiritual life? The Bible answers this as well: once a man has been born of God, he can “see” the kingdom, but not before. John 3:3; 1 Chr 2:14; Rom 8:7-9. But once a man is born again, he can now be assured of his salvation by being a manifest son of God – that is, manifest, or openly viewable as a child of God, in this world. John 1:12-13. It is for this purpose that God sends his gospel ministers, to share with them the good news (gospel) of their salvation, and to show them the path of obedience and faith in Christ. 2^nd Tim 1:9-11. But faith is the result of, not a prerequisite for, having spiritual birth. Heb 11:6; Gal 5:22-23; Eph 2:4-11.

Don’t be afraid to share Primitive Baptist doctrines with others – after all, it’s simply what the Bible says. Don’t be intimidated that most sincere Christians are confused on these essential points and will likely disagree with you at first – just remember that they have probably never heard this before. And only God knows whether they may have read these or other verses and wondered about why they don’t match what they are hearing on Sunday from their preacher.

Jesus compared the sharing of the gospel with the sowing of seeds – no one expects to throw a seed into a garden and have a fully mature plant right then. But over time, faith and understanding can come to fruition through the superintending operation of the Spirit. We should be planting seeds at every opportunity that the Lord gives us, and let God give the increase. 1 Cor. 3:6. Your life is important, and your service of Christ is not in vain. 1 Cor. 15:58. If Christ has given you life, you should live your life unto Him. 2 Cor. 5:15 □

Published: 2011-03-27 by RKM

Tagged With: Randy McCarthy

God Not Willing That Any Should Perish

January 30, 2011

By: Elder Randy McCarthy

“The Lord is not slack concerning his promise, as some men count slackness; but is longsuffering to usward, not willing that any should perish, but that all should come to repentance.” 2 Peter 3:9

This verse is often used by many to teach a universal atonement by God. According to this view, Christ died as a general offering for the sins of the entire human race, and God is now delaying the final judgment, hoping that some of these lost sinners will repent and thereby escape the fires of eternal damnation.

When examined in context, it can be seen that this verse instead teaches a special atonement, which means that Christ died for his particular people (the elect of God), and none of these shall perish or be lost.

Peter in this section of his letter (2 Peter 3:1-13) addresses scoffers who, motivated by their own lusts, mock the promise of the second coming. Peter is writing prophetically by the Spirit to address both his time, and the time in the future (“last days”). These scoffers do not appear to be members of the church so much as critics of it, whether inside or out.

Peter is telling the disciples not to be discouraged by this criticism, but indeed to expect it. Peter reminds the readers of the way that God dealt with the world in the time leading up to the flood – God was angry with the wickedness of the world, promised destruction would come, and yet delayed.

God says in Gen 6:3, “My spirit shall not always strive with man, for that he also [is] flesh: yet his days shall be an hundred and twenty years.” This may be a reference to a shortening of the lifetime of men which occurred after the flood, although I believe a better construction is that God is announcing a coming judgment that will take place in 120 years from that time. By this God afforded a space for the wicked men to repent prior to this destruction.

The Bible tells us that Christ through Noah preached warnings to the people prior to the flood. 1 Peter 3:19; Heb 11:7. Noah preached this message of the upcoming certain destruction and judgment, both by his words and by his building of the ark. Of course, these evil and wicked men did not repent, and would not by their wicked nature, but that does not make God unjust – indeed, God’s longsuffering and justice are demonstrated by His delaying of the flood during the 100 years of Noah’s labor. The wicked that perished clearly deserved to be destroyed by their perdition, and have no excuse.

God provided other warnings as well – Methuselah’s name means, “He dieth, and the sending forth will come.” He was so named by his father Enoch to give it as a prophecy of the flood. It can be easily shown that Methuselah died in the year of that catastrophe. Though Methuselah attained the great age of 969 years, he finally died, and then the flood came.

It is in the context of these warnings and judgment that Peter says the Lord is “longsuffering to us-ward, not willing that any should perish, but that all should come to repentance.” In order to understand this phrase, we need to identify who the “any” and “all” are, and to understand what is meant by God not being “willing” that these should perish. There are two possible views, neither of which supports a view of universal atonement.

Decretive Interpretation

One possibility is that this phrase refers to the new birth of all of God’s people prior to the second coming. In this context, “any should perish” means consumed in the coming judgment – the old world “perished,” so then Peter is referring to those who would not see this upcoming wrath of God, and hence, will not “perish.”

This is sometimes referred to as a decretive interpretation, and means that God’s will here is a decree that will be fulfilled. None of God’s chosen elect shall perish; instead, all of the elect shall come to repentance (regeneration).

Support for this first interpretation can be gleaned by looking at the term “us-ward” which can be contrasted with “ungodly men” of verse 7. Thus, the terms “any” and “all” in 2 Peter 3:9 refer back to “us-ward,” which are the elect. 1 Peter 1:1-5; Ephesians 1:3-6.

So, if the subject matter is the eternal preservation of the elect, God is saying don’t worry about it, He will send judgment when He is ready, but He will delay just like before. The purpose of his delay this time is because He is waiting for all his elect to be born spiritually (come to repentance). Since we don’t know who these are, we cannot tell when this judgment will come. But God knows.

If this interpretation is correct, it sets up a very interesting symmetry between the flood and the second coming: the first judgment came after the death of a saint; the second judgment will come after the new birth of a (the last) saint.

Permissive Interpretation

The foregoing is very theologically satisfying. However, an alternative is that the language “not willing that any should perish, but that all should come to repentance” refers to the wicked (non-elect).

This is in accordance with the so-called permissive interpretation, which means that God’s will in this verse merely reflects His desire that the wicked would repent, but it is not an outcome that He is going to decree. An example of this can be found in Matt 23:37, where Christ laments the unbelief of Jerusalem, but nevertheless pronounces desolation upon it.

“Us-ward” as used in 2 Peter 3:9 is the Greek word “hemas” and means “we” or “us.” When this term is combined with a verb, it provides particular force or emphasis, particularly antithesis (contrast). For example, in Matt 6:12, the term is used for emphasis (forgive us our debts, as we forgive our debtors). In this case, the “us” and “we” are the same group.

In 1 Cor 1:18, the term is used for antithesis (the preaching of the cross to them that perish is foolishness, but to us who are saved it is the power of God). In this case, “them” is contrasted to “us” and these are separate and distinct groups.

Hemas is used as a pronoun to identify a definite number or group for which the speaker includes himself, and is never used for all humanity in general. In 2 Peter 3:9, hemas (us-ward) means the elect.

It follows that the “any” (tis) and “all” (pas) in this verse are either a further emphasis of this group (the elect), or a contrast to this group, specifically, wicked and evil men (the non-elect). Just like “us-ward,” the “any” and “all” cannot be read to refer to humanity in general.

To say that the “any” and “all” in 2 Peter 3:9 are specifically directed to the non-elect has a nice “ring to it” – God was “sorry” that He made man in view of his wickedness and delayed the inevitable judgment of the flood. Nevertheless, He did eventually bring it. So Peter may be saying that the present heavens and earth are reserved for certain future fiery judgment and destruction, but God still calls upon wicked men to repent prior to that judgment. Of course they won’t, just like the first time (in Gen. 6).

Whichever interpretation is correct, it is clear that, in this scripture, Peter teaches the special atonement (and preservation) of the elect, not a general universal atonement of mankind. It is wonderful to know that God is longsuffering to us-ward, and will save His elect from His wrath as He saved Noah and his family in the ark. □

Published: 2011-01-30 by RKM

Tagged With: Randy McCarthy

Being Thankful for God’s Providence

December 5, 2010

By: Elder Randy McCarthy

God’s providence, which is His faithful activity on our behalf to supply all of our needs, is unbounded. We may think of His providence in terms of the great things He has done or will do for us: the redemptive election of His people in eternity past; Christ’s substitutionary offering of Himself on the cross; His promised second coming when we will be resurrected in glory to live with Him forevermore.

But God’s providence to us goes beyond this; it is something that He gives to us day-by-day, hour-by-hour and even minute-by-minute. It extends down to even the very air that we breathe. And like the air, we often fail to notice that it is there. Indeed, at times it may feel like His providence is very far away from us.

In James’ epistle, the author opens the letter with the following statement:

My brethren, count it all joy when ye fall into divers temptations; Knowing [this], that the trying of your faith worketh patience. But let patience have [her] perfect work, that ye may be perfect and entire, wanting nothing. James 1:2-4.

James is telling us to rejoice, that is, to be happy and thankful when we experience temptations, which in this context means trials or difficult situations. On its face this statement may seem rather quixotic. Contemplating this statement in view of our own experience, though, shows this statement is imminently practical and foundational for our faith.

The temptations under consideration in this text seem to be primarily directed to the types of difficulties, losses, disappointments, infirmities, and problems that are common to the Christian experience. Such trials and difficulties in this life are assured; our Lord promised it would be so. John 16:33; Gen 3:16-19. How we react to suffering says much about our character.

Many people use the existence of suffering in this world as an excuse for unbelief; how often have you heard someone say, “how can God allow this to happen?” or argue that “if there was a God, this would not have happened!” Others waste their lives being caught up in worldly political or social movements which falsely promise to bring about a Utopian paradise here on earth through the reformation of human nature and behavior. Still others react to suffering by indulging themselves in substance abuse or depraved lifestyle choices in an effort to escape their own feelings of helplessness and despair. This is the world we live in, and it was the same sort of world in which James penned these words.

The Christian is instructed to take a different view of suffering. As believers, we are not to deny its existence, or to minimize it, but rather to face it head on and see it as it is: a direct and necessary consequence of the fall of man. And yet God, in His providence, uses suffering to refine and purify the lives of His people as they journey here below. God is not the author of suffering in this world, but like all of his creation, He can use it to His glory. And He does.

When we suffer, James instructs us to count it joy, that is, to rejoice and be thankful. This seems strange. But it’s not that we are to rejoice that we are suffering, but rather to rejoice because God has promised to bring good in our lives because of it; that the trial of our faith will produce patience, and patience will better equip us to walk with God no matter our circumstances. Heb 12:10-11; Job 33:12-30; Phil 1:21-24.

If you think about it, any suffering that ultimately causes us to draw closer to God in dependence upon Him is ultimately a good thing for us to go through, no matter how unpleasant it is at the time. Heb 12:10-11. As Joseph told his brothers, what you did in selling me into slavery was an evil act, but God used it for good in saving the people of Israel. See Gen 50:20. Christ Himself learned to better serve as our eternal high priest through the things that He suffered during His ministry here on earth. Heb 5:8-10. So God’s providence extends even to our troubles, since this is a way in which God brings us closer to him, and makes us more like Christ. 1 Peter 1:7.

I believe this is why James, continuing his thought, says this next:

If any of you lack wisdom, let him ask of God, that giveth to all [men] liberally, and upbraideth not; and it shall be given him. But let him ask in faith, nothing wavering. For he that wavereth is like a wave of the sea driven with the wind and tossed. For let not that man think that he shall receive any thing of the Lord. A double minded man [is] unstable in all his ways. James 1:5-8.

James recognizes that what we may need most, particularly in times of suffering, is wisdom. Wisdom, after all, is skill in living; being able to make the right decisions and to see things as they really are. As Solomon said, the fear of the Lord is the beginning of wisdom. Proverbs 1:7. God is the source of all true wisdom, and all we need to have wisdom is to ask Him for it.

But James makes a further point that is worth considering: God will only grant a prayer for wisdom if it is asked in faith, nothing wavering (doubting). We can waver in a number of ways: we can doubt that God is really the source of wisdom, or we can be in a state of mind where we still wish to direct our own course and therefore are not committed to following God’s wisdom, or we may doubt that God really will grant our request. This is why the perfection (maturing) of our faith, particularly in times of trials, is so important: being thankful is an act of faith, and it increases our patience, which in turn strengthens our faith. Our strengthened faith leads us to request wisdom from God as we perceive our lack, and with increased wisdom given to us by the providence of God, we are equipped to be even more thankful.

There are many examples of the providence of God in the Scriptures. Some are open and manifest operations by God, such as the parting of the Red Sea or the feeding of the multitudes in the plains of Galilee. Others are more hidden, such as the providence of God exhibited in the lives of people such as Esther, Ruth, Job and Nehemiah. In each case, these examples show that God is always active in the lives of His children, providing for them in whatever circumstance they find themselves. The lesson that we must learn throughout our life is that God’s grace is, and always will be, sufficient for us. Let us learn the lesson, and be thankful.

Published: 2010-12-05 by RKM

Tagged With: Randy McCarthy

A Bodily Resurrection

October 10, 2010

By: Elder Randy McCarthy

Our reading schedule for October includes 1Corinthians 15. This is one of my favorite chapters in the entire New Testament. In this chapter, the Apostle Paul makes several powerful arguments for the veracity of the resurrection of Jesus Christ, and for the significance of this event.

Paul appears to be addressing a false teaching that had crept into the Corinthian church, namely, that there would not be a physical resurrection of the saints when the Lord Jesus returns. Paul ably dispels this false teaching, and tells us several things about the resurrection that can be of great comfort to us today.

Paul begins this section of his letter by repeating the following creed, or saying, that was commonly voiced among the early believers. Many scholars believe that this creed had been in existence within two years after the resurrection of Christ (circa 30 A.D.):

For I delivered unto you first of all that which I also received, how that Christ died for our sins according to the scriptures; And that he was buried, and that he rose again the third day according to the scriptures: And that he was seen of Cephas, then of the twelve: After that, he was seen of above five hundred brethren at once; of whom the greater part remain unto this present, but some are fallen asleep. After that, he was seen of James; then of all the apostles. 1Cor 15:3-7.

From the very beginning, the bodily resurrection of Jesus Christ from the dead was the central theme of all of the apostles’s teachings. See Acts 4:2, 13:30, 17:18 and 26:23; Romans 1:4; Galatians 1:1; Ephesians 1:20; Colossians 2:12; Philippians 3:10; 1 Thessalonians 1:10; 2 Timothy 2:8; 1 Peter 1:3 and 1:21; Revelation 1:18. Seven weeks after the crucifixion and resurrection, Peter stated emphatically on the Day of Pentecost that he and the other apostles were eyewitnesses to the resurrection of Jesus. (Acts 2:32 et seq.).

In Chapter 15 of 1 Corinthians, Paul directly links the bodily resurrection of Jesus Christ to our own bodily resurrection when Christ returns. Paul argues that since Jesus was raised from the dead in glory, we must be raised too; it is an absolute certainty that we will be raised. There is no way it cannot happen.

For if the dead rise not, then is not Christ raised: And if Christ be not raised, your faith [is] vain; ye are yet in your sins. Then they also which are fallen asleep in Christ are perished. If in this life only we have hope in Christ, we are of all men most miserable. But now is Christ risen from the dead, [and] become the firstfruits of them that slept…But every man in his own order: Christ the firstfruits; afterward they that are Christ’s at his coming. Then [cometh] the end, when he shall have delivered up the kingdom to God, even the Father; when he shall have put down all rule and all authority and power. For he must reign, till he hath put all enemies under his feet. The last enemy [that] shall be destroyed [is] death. 1Cor 15:16-26.

In this passage, Paul explains that Jesus was the “firstfruits” of them that slept. The firstfruits was an offering under the Mosaic Law that was made at the beginning of a harvest season: if God accepted the firstfruits, God accepted the rest of the crop. Leviticus 23:10-11. Since God accepted Jesus Christ and honored Him by raising Him from the dead, God will accept us as well and raise us from the dead in glory based on the perfect atonement by Christ. This is great news!

Paul makes one more wonderful statement about the resurrection, describing to us what it will be like:

But some [man] will say, How are the dead raised up? and with what body do they come? [Thou] fool, that which thou sowest is not quickened, except it die: And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other [grain]: But God giveth it a body as it hath pleased him, and to every seed his own body… So also [is] the resurrection of the dead. It is sown in corruption; it is raised in incorruption: It is sown in dishonour; it is raised in glory: it is sown in weakness; it is raised in power: It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. And so it is written, The first man Adam was made a living soul; the last Adam [was made] a quickening spirit… As [is] the earthy, such [are] they also that are earthy: and as [is] the heavenly, such [are] they also that are heavenly. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 1 Cor 15:36-49.

Paul brings to mind an example that the Lord Jesus had also used, that of a seed planted into the ground. John 12:24. Paul says that nature itself tells us that we put one kind of thing into the ground (like a seed of wheat), and another thing comes out (like a wheat plant). They are the same in one sense, and yet quite different in another. So it is with our bodily resurrection; we will emerge in our own bodies, and yet these bodies will be changed. All our corruption from our relation to Adam and his sin will be erased, and we will be like the Lord, bearing his glorious image.

It is comforting to look forward to the resurrection, when all our trials will be over and we will be with the Lord and His People forever in peace and safety. Still, it is a difficult thing to imagine what it will be like. Paul was caught up into heaven and saw some of the glories of this, and could not speak of them, either because he was forbidden, or more likely, there simply were no words to describe it. 2Cor 12:2. Paul does say that the sufferings of this present life are not worthy to be compared to the glory that shall be revealed in us then. Romans 8:18. John said that it is not clear what it will be like in the resurrection, but we shall be like Him. 1John 3:2. Job said that he would see his Redeemer with his own eyes, and not the eyes of another. Job 19:27. God said that in that day there will be no more death, and He will wipe away every one of our tears. Rev 21:4. Perhaps David said it best: I will behold thy face in righteousness: I shall be satisfied when I awake with thy likeness. Psalm 17:15.

One thing we do know about our bodily resurrection in glory: it will happen. Every day brings it closer. Praise God for His great mercy and love!

Published: 2010-10-10 by RKM

Tagged With: Randy McCarthy, resurrection