The Resurrection of Jesus Christ (Part 1 of 3): Introduction

 

The Fundamental Core of the Christian Message

While reaffirming what is universally taught and accepted among all first-century churches of Christ (1 Cor. 4:17; 7:17; 14:33), Paul reminds the Corinthian brethren: 

But I make known to you, brothers, the gospel [τὸ εὐαγγέλιον, “the good news”] that I proclaimed [aorist tense – past] to you, which also you received [aorist tense – past], in which also you are standing [perfect tense – past and continuing], through which also you are being saved [present tense – current and ongoing], unless you believed in vain; for I delivered [aorist tense – past] to you of first importance that which also I received [aorist tense – past] … (1 Cor. 15:1-3a).¹

That which the Corinthians had “received,” as receptive and responsive hearers,² continued to be the foundational impetus of their existence and salvation as long as faithfulness was maintained. Paul considered this message “of first importance” [ἐν πρώτοις],³ which he himself had “received”—through instruction,⁴ divine revelation,⁵ oral apostolic tradition,⁶ and the scriptures (vv. 3, 4)⁷ —consistently taught by the other apostolic teachers as well (v. 11). Paul’s repeated usage of the conjunction ὅτι with the words that follow (vv. 3b-5) is functionally equivalent to quotation marks,⁸ identifying this section as what some might call a “creedal formula,” i.e., the fundamental core of the Christian message commonly believed and reiterated in the early church: 

“Christ died [aorist tense – past] for our sins, according to the scriptures,” and “he was buried” [aorist tense – past], and “he has been raised [perfect tense – past and continuing] the third day, according to the scriptures,” and “he appeared [aorist tense – past] …” (1 Cor. 15:3b-5b)

The evidence of these claims includes records of Jesus’ antemortem predictions,⁹ his confirmed death and burial,¹⁰ the empty tomb,¹¹ eyewitness testimonies of his postmortem appearances,¹² and the gospel message resolutely proclaimed and defended by the early Christians and preserved in the New Testament.¹³

The unique basis of the Christian faith is simply called τό εὐαγγέλιον (“the gospel,” i.e., “the glad tidings” or “the good news”),¹⁴ the dissemination of which is εὐαγγελίζω (“preach the gospel,” “announce glad tidings,” or “proclaim good news”).¹⁵ The presumption that the key doctrine of “Christ crucified” was invented by early Christians is nonsensical in the context of the first-century Mediterranean world, where such an idea provoked almost universal disdain.¹⁶ Nevertheless, the message also includes Christ risen from the dead. 

The Resurrection Claim

Jesus repeatedly foretold his own death and how it would occur, as well as his resurrection and when it would occur,¹⁷ all in accordance with the prophetic scriptures.¹⁸ Even his enemies knew of these predictions (Matt. 27:63-64). Jesus was violently killed, his death confirmed, and the place of his burial secured.¹⁹ To ensure the corpse was not stolen, guards were posted, most likely Roman soldiers (note Matt. 28:12-14).²⁰ On the third day afterwards the tomb was found empty.²¹ Over a period of forty days Jesus was reportedly seen alive by hundreds of eyewitnesses in Galilee and Judea.²² These postmortem appearances involved seeing his physical presence, hearing his voice, observing his crucifixion wounds, touching him, eating with him, and being instructed by him.²³

--Kevin L. Moore

Endnotes:

     ¹ Unless otherwise noted, scripture quotations are the author’s own translation.

     ² Acts 18:8; 1 Cor. 1:2-6; 11:2; 2 Cor. 6:1; cf. Acts 17:11; Gal. 1:9. The idea here of “receive” [παραλαμβάνω, to “take hold of”] is to “accept” [δέχομαι], a “grasping” and “welcoming” (1 Thess. 1:6; 2:13; cf. also Luke 8:13; Acts 8:14; 11:1; 17:11; Jas. 1:21).

     ³ See ESV, NASB, NAB, NET, NIV, N/RSV; cf. H/CSB, ISV, CEV, LSV.

     ⁴ Acts 9:5-19; 22:10-16.

     ⁵ Acts 26:16; 1 Cor. 2:10-13; 7:10, 40; 11:23; 14:37; 2 Cor. 12:1; Gal. 1:11-12; 2:2.

     ⁶ Cf. Acts 15:2; 22:10-16; Gal. 1:18; also 1 Cor. 11:2; 2 Thess. 2:15; 3:6.

     ⁷ Cf. Luke 24:27, 44-47; Acts 2:23-35; 8:35; 13:27-41; 17:2-3; 18:28; 28:23; John 20:9.

     ⁸ See BDAG 732; H. E. Dana and J. R. Mantey, A Manual Grammar of the Greek NT (NY: Macmillan, 1927): 252; G. D. Fee, The First Epistle to the Corinthians, NICNT (Grand Rapids: Eerdmans, 1987): 718.

     ⁹ Matt. 12:38-40; 16:21-23; 17:9, 12, 22, 23; 20:18-19; 21:37-39; 26:2; 27:63; Mark 8:31; 9:9, 12, 31; 10:32-34, 45; 14:8, 27-28; Luke 9:22; 18:31-33; Luke 24:6b-8; John 2:19-22; 3:14.

     ¹⁰ Matt. 27:35-50, 55-61; Mark 15:24-47; Luke 23:32-55; John 19:17-42.

     ¹¹ Matt. 28:1-8; Mark 16:1-8; Luke 24:1-3, 12, 22-24; John 20:1-10.

     ¹² Matt. 28:9-10, 17-20; Mark 16:9-19; Luke 1:2; 24:13-51; John 20:14-29; 21:1-24; Acts 1:1-8, 22; 2:32; 3:15; 5:32; 10:39, 41; 13:31; 22:15; 26:16; 1 Cor. 9:1; 15:5-8; 1 John 1:1-4.

     ¹³ Note, e.g., Acts 2:23, 36; 4:10; 1 Cor. 1:17; 2:2; 15:1-4; Gal. 3:1. Beyond the canonical Gospels, the other NT documents support but do not significantly add to the details.

     ¹⁴ Matt. 4:23; 9:35; 24:14; 26:13; Mark 1:1, 14, 15; 8:35; 10:29; 13:10; 14:9; 16:15; Acts 15:7; 20:24. A favored expression in Paul’s writings: Romans (9x), Corinthian letters (16x), Galatians (7x), Ephesians (4x), Philippians (9x), Colossians (2x), Thessalonian letters (8x), 1-2 Timothy (4x), Philemon (1x). Elsewhere in the NT only 1 Pet. 4:17; Rev. 14:6.

     ¹⁵ Matt. 11:5; Luke 1:19; 2:10; 3:18; 4:18, 43; 7:22; 8:1; 9:6; 16:16; 20:1; Acts 5:42; 8:4, 12, 25, 35, 40; 10:36; 11:20; 13:32; 14:7, 15, 21; 15:35; 16:10; 17:18. In Paul: Romans (3x), Corinthians letters (8x), Galatians (7x), Ephesians (2x), 1 Thessalonians (1x). Elsewhere in the NT only Heb. 4:2, 6; 1 Pet. 1:12, 25; 4:6; Rev. 10:7; 14:6.

     ¹⁶ Note esp. 1 Cor. 1:17–2:2. To the Jewish mind this was a “scandal” or “offense” [σκάνδαλον] (cf. Deut. 21:22-23; Gal. 3:13), and to the non-Jews, who prized strength and victory over weakness and defeat, it was considered “absurd” or “foolish” [μωρία].

     ¹⁷ Matt. 12:38-40; 16:21-23; 17:9, 12, 22, 23; 20:18-19; 21:37-39; 26:2; 27:63; Mark 8:31; 9:9, 12, 31; 10:32-34, 45; 14:8, 27-28; Luke 9:22; 18:31-33; 24:6b-8; John 2:19-22; 3:14.

     ¹⁸ Luke 24:27, 44-47; John 20:9; Acts 2:23-35; 8:35; 13:27-41; 17:2-3; 18:28; 28:23; 1 Cor. 15:3-4.

     ¹⁹ Matt. 27:35-50, 54-61; Mark 15:24-47; Luke 23:32-55; John 19:17-42.

     ²⁰ If Pilate’s statement Ἔχετε κουστωδίαν (Matt. 27:65) is interpreted as an indicative, “You have a guard” (ESV, N/ASV, N/KJV, N/RSV), it could be referring to Jewish temple guards. But if the statement is an imperative, “Have a guard” (CSB, NET, NIV), the rest of the narrative makes better sense in view of the “soldiers” [στρατιῶται] (Matt. 28:12; cf. 8:9; 27:27; Mark 15:16; Luke 7:8; 23:36; John 19:2, 23-24, 32, 34) answerable to the “governor” or “prefect” [ἡγεμών] (Matt. 28:14; cf. 27:2, 27). “The authorities’ plan works in part; no one steals the body” (D. M. Doriani, “Matthew,” in ESV Expository Commentary 435).

     ²¹ Matt. 28:1-8; Mark 16:1-8; Luke 24:1-3, 12, 22-24; John 20:1-10.

     ²² Matt. 28:1-20; Mark 16:1-19; Luke 1:2; 24:1-51; John 20:1–25:25; Acts 1:1-11, 22; 2:32; 3:15; 5:32; 10:39, 41; 13:31; 22:15; 26:16; 1 Cor. 9:1; 15:3-8; 1 John 1:1-4. 

     ²³ Matt. 28:9-20; Mark 16:9-19; Luke 24:13-51; John 20:14–21:24; Acts 1:1-9.

Related Posts: The Resurrection of Jesus Part 2, Part 3

 

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