1 Cor.
15:12-19
“Now if Christ is
proclaimed as raised from the dead, how can some of you say that there is no resurrection of the dead? But
if there is no resurrection of the dead, then not even Christ has been raised. And if Christ has not been raised, then our preaching is in vain
and your faith is in vain. We are even found to be
misrepresenting God, because we testified about God that he raised Christ, whom he did not raise if it is true that the
dead are not raised. For if the dead are not raised, not even Christ has been raised. And if Christ has not been raised, your faith is futile and you
are still in your sins. Then those also who have fallen asleep in Christ have perished. If in Christ we have hope in this life only, we are of all people most to be pitied.”
Interesting words from
the Apostle Paul. In 1 Corinthians 15
Paul starts the chapter with these words:
“Now I would remind you, brothers, of the gospel I preached
to you, which you received, in which
you stand, and by
which you are being saved, if you hold fast to the word I preached to you—unless you believed in
vain. For I delivered to you as of first importance what I also received:
that Christ died for our
sins in accordance with the Scriptures, that he
was buried, that he was raised on the third day in accordance with the Scriptures, and that he appeared to Cephas, then to the twelve. Then he
appeared to more than five hundred brothers at one time, most of whom are still
alive, though some have fallen asleep. Then he appeared
to James, then to all the
apostles. Last of
all, as to one untimely born, he appeared also to me.”
Paul reminds Christians
of the Gospel he preached to them. As I
read this, I started pondering the difference between Christian preaching and
Christian teaching. Christian preaching
always draws back to the Gospel, namely to the resurrection. If it is not centered on the resurrection, it
cannot be called Christian preaching.
Christian teaching, however, doesn’t necessarily draw every lesson back
to the resurrection. Christian teaching
can focus on many other aspects of theology, doctrine, morality, etc. without
having to explain the ties to the doctrine of the resurrection.
Why is that? Why doesn’t Christian teaching always have to
bring it back to the resurrection like Christian preaching? Well, that’s because Christian teaching is
intended for those who have already obtained faith in Jesus Christ and have hope
in the resurrection. For someone who has
not received Christ and has not placed their hope in the resurrection,
Christian teaching is useless. For them,
Christian teaching is just a morality issue.
As you engage people in conversation at work, school, or wherever,
let me persuade you to consider what part of your faith you share. If the person is a Christian, then by all
means discuss any of the Christian doctrines and teaching that we hold
too. But, if the person is not a
Christian and you are sharing your faith with them, then attempt to keep your
conversation geared to the “hope we confess” (Heb. 10:23). For a non-Christian, Christian teaching does
nothing but give them some suggestions at moral living that they may or may not
agree with. But Christian preaching
(sharing the gospel, the hope of a resurrection – and something I believe we
are all called to do) is the starting block of the faith God desires in them.
1 Corinthians 15:20-28
But in fact Christ has been raised from the
dead, the first fruits of those who have fallen asleep. For
as by a man came death, by a man has come also the resurrection
of the dead. For as in Adam all die, so also in
Christ shall all be made alive. But each in his own order:
Christ the first fruits, then at his coming those who belong to Christ. Then comes the end, when he
delivers the kingdom to God the Father after destroying every rule and every authority
and power. For he must reign until he has put all his
enemies under his feet. The last enemy to be destroyed is death. For “God has put
all things in subjection under his feet.” But when it says, “all things are put
in subjection,” it is plain that he is excepted who put all things in
subjection under him. When all things are subjected
to him, then the Son himself will also be subjected to him who put all things
in subjection under him, that God may be all in all.”