CONSEQUENCES OF DENYING RESURRECTION

IN endeavoring to restore among the Corinthians the belief in the resurrection of the body, Paul shows the fundamental place occupied in the Christian creed by the resurrection of Christ, and what attestation His resurrection had received. He further exhibits certain consequences which flow from denial of the Resurrection. These consequences are (1) that if there is no resurrection of the body, then Christ is not risen, and that, therefore, (2) the Apostles who witnessed to that resurrection are false witnesses; (3) that those who had already died believing in Christ, had perished, and that our hope in Christ must be confined to this life; (4) that baptism for the dead is a vain folly if the dead rise not.

To the statement and discussion of these consequences Paul devotes a large part of this chapter, from verse 12 to verse 34. Let us take the least important consequence first.

1. "If the dead rise not at all, what shall they do who are baptised for the dead?" (ver. 29)—an inquiry of which the Corinthians no doubt felt the full force, but which is rather lost upon us because we do not know what it means. Some have thought that as baptism is sometimes used in Scripture as equivalent to immersion in a sea of troubles, Paul means to ask, "What shall they do, what hope have they, who are plunged in grief for the friends they have lost?" Some think it refers to those who have been baptised with Christ’s baptism, that is to say, have suffered martyrdom and so entered into the Church of the dead. Others again think, that to be baptised "for the dead" means no more than ordinary baptism, in which the believer looks forward to the resurrection from the dead. The primitive form of baptism brought death and the resurrection vividly before the believer’s mind, and confirmed his hope in the resurrection, which hope was vain if there is no resurrection.

The plain meaning of the words, however, seems to point to a vicarious baptism, in which a living friend received baptism as a proxy for a person who had died without baptism. Of such a custom there is historical trace. Even before the Christian era, among the Jews, when a man died in a state of ceremonial defilement it was customary for a friend of the deceased to perform in his stead the washings and other rites which the dead man would have performed had he recovered. A similar practice prevailed to some small extent among the primitive Christians, although it was never admitted as a valid rite by the Church Catholic. Then, as now, it sometimes happened that on the approach of death the thoughts of unbelieving persons were strongly turned towards the Christian faith, but before baptism could be administered death cut down the intending Christian. Baptism was generally postponed until youth or even middle life was passed, in order that a large number of sins might be washed away in baptism, or that fewer might stain the soul after it. But naturally miscalculations sometimes occurred, and sudden death anticipated a long-delayed baptism. In such cases the friends of the deceased derived consolation from vicarious baptism. Some one who was persuaded of the faith of the departed answered for him and was baptised in his stead.

If Paul meant to say, On the supposition that death ends all, what is the use of anyone being baptised as proxy for a dead friend? he could not have used words more expressive of his meaning than when he says, "If the dead rise not at all, why are they then baptised for the dead?" The only difficulty is, that Paul might thus seem to draw an argument for a fundamental doctrine of Christianity from a foolish and unjustifiable practical. Is it possible that a man of such sagacity can have sanctioned or countenanced so absurd a superstition? But his alluding to this custom, in the way he here does, scarcely implies that he approved of it. He rather differentiates himself from those who practised the rite. "What shall they do who are baptised for the dead?"—referring, probably, to some of the Corinthians themselves. In any case, the point of the argument is obvious. To be baptised for those who had died without baptism, and whose future was supposed thereby to be jeopardised, had at least a show of friendliness and reason; to be baptised for those who had already passed out of existence was of course, on the face of it, absurd.

2. The second consequence which flows from the denial of the resurrection is, that Paul’s own life is a mistake. "Why stand we in jeopardy every hour? What advantageth it me to risk death daily, and to suffer daily, if the dead rise not?" If there is no resurrection, he says, my whole life is a folly. No day passes but I am in danger of death at the hands either of an infuriated mob or a mistaken magistrate. I am in constant jeopardy, in perils by land and sea, in perils of robbers, in nakedness, in fasting; all these dangers I gladly encounter because I believe in the resurrection. But "if in this life only we have hope in Christ, then we are of all men most miserable." We lose both this life and that which we thought was to come.

Paul’s meaning is plain. By the hope of a life beyond, he had been induced to undergo the greatest privations in this life. He had been exposed to countless dangers and indignities. Although a Roman citizen, he had been cast into the arena to contend with wild beasts: there was no risk he had not run, no hardship he had not endured. But in all he was sustained by the assurance that there remained for him a rest and an inheritance in a future life. Remove this assurance and you remove the assumption on which his conduct is wholly built. If there is no future life either to win or to lose, then the Epicurean motto may take the place of Christ’s promises, "Let us eat and drink, for tomorrow we die."

It may indeed be said that even if there be no life to come, this life is best spent in the service of man, however full of hazard and hardship that service be. That is quite true; and had Paul believed this life was all, he might still have chosen to spend it, not on sensual indulgence, but in striving to win men to something better. But in that case there would have been no deception and no disappointment. In point of fact, however, Paul believed in a life to come, and it was because he believed in that life he gave himself to the work of winning men to Christ regardless of his own pains and losses. And what he says is that if he is mistaken, then all these pains and losses have been gratuitous, and that his whole life has proceeded on a mistake. The life to which he sought to win, and for which he sought to prepare men, does not exist.

Besides, it must be acknowledged that the mass of men do sink in a merely sensual or earthly life if the hope of immortality is removed, and that Paul did not require to be very guarded in his statement of this truth. In fact, the words "Let us eat and drink, for tomorrow we die" were taken from the history of his own nation. When Jerusalem was beseiged by the Babylonians and no escape seemed possible, the people gave themselves up to recklessness and despair and sensual indulgence, saying, "Let us eat and drink, for tomorrow we die." Similar instances of the recklessness produced by the near approach of death may very readily be culled from the history of shipwrecks, of pestilences, and of besieged cities. In the old Jewish book, the Book of Wisdom, it finds a very beautiful expression, the following words being put into the mouth of those who knew not that man is immortal: "Our life is short and tedious, and in the death of man is no remedy; neither was any man ever known to return from the grave: for we are all born at an adventure; and shall be afterwards as though we had never been; for the breath of our nostrils is as smoke, and a little spark is the moving of our heart, which, being extinguished, our bodies will be burnt to ashes, and our spirit vanish as the soft air: and our name shall be forgotten in time, and no man shall hold our works in remembrance, and our life shall pass away like the trace of a cloud, and shall be dispersed as a mist that is driven away with the beams of the sun, and overcome with the heat thereof Come on, therefore, let us enjoy the good things that are present, and let us speedily use the creatures like as in youth. Let us fill ourselves with costly wine and ointments, and let no flower of the spring pass by us; let us crown ourselves with rosebuds before they be withered, let none of us go without his share of voluptuousness; let us leave tokens of our joyfulness in every place, for this is our portion, and our lot is this."

It is obvious therefore that this is the conclusion which the mass of mankind draw from a disbelief in immortality. Convince men that this life is all, that death is final extinction, and they will eagerly drain this life of all the pleasure it can yield. We may say that there are some men to whom virtue is the greatest pleasure; we may say that to all the denial of appetite and self-indulgence is a more genuine pleasure than the gratification of it; we may say that virtue is its own reward, and that irrespective of the future it is right to live now spiritually and not sensually, for God and not for self; we may say that the judgments of conscience are pronounced without any regard to future consequences, and that the highest and best life for man is a life in conformity to conscience and in fellowship with God, whether such life is to be long or short, temporal or eternal. And this is true, but how are we to get men to accept it? Teach men to believe in a future life and you strengthen every moral sentiment and every Godward aspiration by revealing the true dignity of human nature. Make men feel that they are immortal beings, that this life, so far from being all, is the mere entrance and first step to existence; make men feel that there is open to them an endless moral progress, and you give them some encouragement to lay the foundations of this progress in a self-denying and virtuous life in this world. Take away this belief, encourage men to think of themselves as worthless little creatures that come into being for a few years and are blotted out again forever, and you destroy one mainspring of right action in men. It is not that men do noble deeds for the sake of reward: the hope of reward is scarcely a perceptible influence in the best of men, or indeed in any men; but in all men trained as we are, there is an indefinite consciousness that, being immortal creatures, we are made for higher ends than those of this life, and have prospects of enjoyments which should make us independent of the grosser pleasures of the present bodily condition.

Apparently the Corinthians themselves had argued that morality was quite independent of a belief in immortality. For Paul goes on: "Be not deceived: you cannot, however much you think so, you cannot hear such theories without having your moral convictions undermined and your tone lowered." This he conveys to them in a common quotation from a heathen poet—"Evil communications corrupt good manners"; that is to say, false opinions have a natural tendency to produce unsatisfactory and immoral conduct. To keep company with those whose conversation is frivolous or cynical, or charged with dangerous or false views of things, has a natural tendency to lead us to a style of conduct we should not otherwise have fallen into. Men do not always recognise this; they need the warning, "Be not deceived." The beginnings of conduct are so hidden from our observation, our lives are formed by influences so imperceptible, what we hear sinks so insidiously into the mind and mingles so insensibly with our motives, that we can never say what we have heard without moral contamination. No doubt it is possible to hold the most erroneous opinions and yet to keep the life pure; but they are strong and guileless spirits who can preserve a high moral tone while they have lost faith in those truths which mainly nourish the moral nature of the mass of men. And many have found to their surprise and grief that opinions which they fancied they might very well hold and yet live a high and holy life, have somehow sapped their moral defences against temptation and paved the way for shameful falls. We cannot always prevent doubts, even about the most fundamental truths, from entering our minds, but we can always refuse to welcome such doubts, or to be proud of them; we can always be resolved to treat sacred things in a reverent and not in a flippant spirit, and we can always aim at least at an honest and eager seeking for the truth.

3. But the most serious consequence which results if there be no resurrection of the dead, is that in that case Christ is not risen. "If there be no resurrection of the dead, then is Christ not risen." For Paul refused to consider the resurrection of Christ as a miracle in the sense of its being exceptional and aside from the usual experience of man. On the contrary, he accepts it as the type to which every man is to be conformed. Precedent in time, exceptional possibly in some of its accidental accompaniments, the resurrection of Christ may be, but nevertheless as truly in the line of human development as birth, and growth, and death: Christ, being man, must submit to the conditions and experience of men in all essentials, in all that characterises man as human. And, therefore, if resurrection be not a normal human experience, Christ has not risen. The time at which resurrection takes place, and the interval elapsing between death and resurrection, Paul makes nothing of. A child may live but three days, but he is not on that account any the less human than if he had lived his threescore years and ten. Similarly the fact of Christ’s resurrection identifies Him with the human race, while the shortness of the interval elapsing between death and resurrection does not separate Him from man, for in point of fact the interval will be less in the case of many.

Both here and elsewhere Paul looks upon Christ as the representative man, the one in whom we can see the ideal of manhood. If any of our own friends should veritably die, and after death should appear to us alive, and should prove his identity by remaining with us for a time, by showing an interest in the very things which had previously occupied his thought, and by taking practical steps to secure the fulfilment of his purposes, a strong probability that we too should live through death would inevitably be impressed on our mind. But when Christ rises from the dead this probability becomes a certainty because He is the type of humanity, the representative person. As Paul here says, "He is the firstfruits of them that sleep." His resurrection is the sample and pledge of ours. When the farmer pulls the first ripe ears of wheat and carries them home, it is not for their own sake he values them, but because they are a specimen and sample of the whole crop; and when God raised Christ from the dead, the glory of the event consisted in its being a pledge and specimen of the triumph of mankind over death. "If we believe that Jesus died and rose again, even so them also which sleep in Jesus will God bring with Him."

And yet while Paul distinctly holds that resurrection is a normal human experience, he also implies that but for the interposition of Christ that experience might have been lost to men. It is in Christ that men are made alive after and through death. As Adam is the source of physical life that ends in death, so Christ is the source of spiritual life that never dies. "By man came death, by man came also the resurrection of the dead." Adam’s severance from God and preference of what was physical, brought man under the powers of the physical world: Christ by perfect adhesion to God, and constant conquest of all physical allurements, won life eternal for Himself and for those who have His Spirit. As a man of genius and wisdom will by his occupation of a throne enlarge men’s ideas of what a king is, and bring many blessings to his subjects, so Christ by living a human life enlarged it to its utmost dimensions, compelling it to express His ideas of life, and winning for those who follow Him entrance into a larger and higher condition. Resurrection is here represented, not as an experience which men would have enjoyed had Christ never appeared on earth, nor as an experience opened to men by God’s sovereign good will, but as an experience in some way brought by Christ within human reach. "By man came death, by man came also the resurrection of the dead. For as in Adam all die, even so in Christ shall all be made alive." That is to say, all who are by physical derivation truly united to Adam, incur the death which by sinning he introduced into human experience; and similarly, all who by spiritual affinity are in Christ enjoy the new life which triumphs over death, and which He won. Adam was not the only man who died, but the firstfruits of a rich harvest; and so, Christ is not alone in resurrection, but is become the firstfruits of them that sleep. According to Paul’s theology, the conduct of a man, the sin of Adam, carried in it disastrous consequences to all connected with him: but equally fruitful in consequences were the human life, death, and resurrection of Christ. The death of Adam was the first stroke of that funeral knell that has ceaselessly sounded through all generations: but the resurrection of Christ was equally the pledge and earnest that the same experience would be enjoyed by all "that are Christ’s."

Paul is carried on from the thought of the resurrection of "them that are Christ’s," to the thought of the consummation of all things which this great event introduces and signalises. This exhibition of the triumph over death is the signal that all other enemies are now defeated. "The last enemy that shall be destroyed is death"; and this being destroyed, all Christ’s followers being now gathered in and having entered on their eternal condition, the work of Christ so far as this world is concerned is over. Having reunited men to God, His work is done. The provisional government administered by Him having accomplished its work of bringing men into perfect harmony with the Supreme Will, it gives place to the immediate and direct government of God. What is implied in this it is impossible to say. A condition in which sin shall have no place and in which there shall be no need of means of reconciliation, a condition in which the work of Christ shall be no longer needed and in which God shall be all in all, pervading with His presence every soul and as welcome and natural as the air or the sunlight, -that is a condition not easy to be imagined. Neither can we readily imagine what Christ Himself shall be and do when the term of His mediatorial administration is finished and God is all in all.

One idea conspicuous in this brief and pregnant passage is that Christ came to subdue all the enemies of mankind, and that He will continue His work until His purpose is accomplished. He alone has taken a perfectly comprehensive view of the obstacles to human happiness and progress, and He has set Himself to remove these. He alone has penetrated to the root of all human evil and misery, and has given Himself to the task of emancipating men from all evil, of restoring men to their true life, and of abolishing forever the miseries which have so largely characterised man’s history. Slowly, indeed, and unseen, does His work proceed; slowly, because the work is for eternity, and because only gradually can moral and spiritual evils be removed. "It is by no breath, turn of eye, wave of hand, salvation joins issue with death," but by actual and sustained moral conflict, by real sacrifice and persistent choice of good, by long trial and development of individual character, by the slow growth of nations and the interaction of social and religious influences, by the leavening of all that is human with the spirit of Christ, that is, with self-devotement in practical life to the good of men. All this is too great and too real to be other than slow. The tide of moral progress in the world has often seemed to turn. Even now, when the leaven has been working for so long, how doubtful often seems the issue, how concerned even Christian people are about the merest superficialities and how little labouring to put down in Christ’s name the common enemies. Can anyone who looks at things as they are find it easy to believe in the final extinction of evil? Whither tend the prevalent vices, the empty-souled love of pleasure and demand for excitement, the unyielding, brazen-faced selfishness of the principles of business if not of the men who engage in it, the diligent propagation of error, the oppression of the rich and the greed and sensuality that poverty induces? One needs to be reminded that these things are the enemies, not only of good men, but of. Christ, and that by God’s will He is to defeat them. One needs to be reminded also that to see this victory accomplished and to have had no share in it will be the sorest humiliation and the most painful reflection to every generous mind. However slight be our power, let us strike such blow as we can at the common enemies which must be destroyed ere the great consummation is reached.