NOTES for Co1 15:34

The message about the physical resurrection of the deaths was new for the heathen who believed in Christ recently, and they perceived this message with difficulty. They were embarrassed by various "technical" questions: when? How? In which body?

Apostle Paul says that such obstacles witness about disbelieving to the Almighty and to the All-merciful God and any disbelieving of God is sin. Let’s note for ourselves Paul's words about "the ignorance of the God ", they {the words} can relate to us too, even if we believe in the resurrection of the body.

There are two rather frequent distortions of God’s image among the believers: either we present Him as a severe judge having no indulgence and no mercy upon sinners, or on the contrary, so kindhearted that our violation of the commandments doesn’t concern Him at all. It is clear that both caricatures lead to sin - disdain or mercy, or truth. Let’s then listen to the call of Paul “awake!”

Continuing the discussion of the general resurrection, Paul evidently does not separate it from the history of the Kingdom gradually unfolding in our transfiguring, but not yet fully transfigured, world. And for the apostle, only resurrection, and by no means the immortality of the soul, is the true victory over death.

In fact, for him the whole history of the Kingdom turns out to be a sequence of stages following one another on the way to this victory. The main victory has already been won: Christ has risen from the dead, and His resurrection becomes the pledge of the Kingdom's final triumph at the end of time (v. 20). He is the first, but others will follow Him. The pivotal confrontation of the present age, in the apostle's thought, is the confrontation between Christ and the Kingdom with its fullness of life, and the death that entered the world after the fall - a death that cannot be defeated by hoping only in the immortality of the soul (vv. 21-22). But resurrection is a process requiring time, time that can also be measured by the clocks of our transfiguring, though not yet fully transfigured, world. This is not surprising: the Kingdom is not alien to our world; it enters it in order to transform it completely, and the history of the Kingdom cannot unfold apart from the history still continuing by inertia in our world, although its meaning and driving force were exhausted with the Savior's coming.

According to the evangelist's testimony, the process of the general resurrection began at the moment of the Savior's death on the cross (Matt. 27:50-53), and it will be completed, according to Paul, on the day of His return (v. 23). On that day the Church will reveal to the world its fullness as the fullness of the body of Christ, of which the apostle spoke. Those who sought the Kingdom and found it in the present age will be able to enjoy fully that fullness of life which today, even after touching the Kingdom, we experience only in part.

For those who sought nothing, that day will become the day of the last Judgment, at which their destiny in eternity will be decided (vv. 24-25). Without such a judgment, the completion of the present historical stage is impossible, just as without it the full and final triumph of Christ and the Kingdom over the death that entered the world with the fall is impossible (vv. 26-28). Only such a prospect gives meaning to Christianity and Christian life; otherwise it is not worth beginning at all, for if the world will forever remain as it is now, then it is better, following the well-known saying, "to eat, drink, and be merry while we are alive" (vv. 29-33). Christianity is not a religion but life in the Kingdom, and therefore following Christ makes sense only for the one to whom this Kingdom is more important than anything he has or can find in our still untransformed world.