Tuesday, December 16, 2014

Romans Chapter 12 Part One

Romans 12:1-2

God’s Righteousness Revealed in Transformed Living
Paul divided several of his letters into two major sections, a doctrinal portion and a practical one. He followed that pattern in this epistle too, though the doctrinal part is more than twice as long as the practical. (In both Eph. and Col. the doctrinal and the practical sections are about equal in length.)
The basic consecration
The start of this practical section is indicated by Paul’s exhortation I urge (the first word of Rom_12:1 in the Gr. text). Therefore also shows a transition (cf. “therefore” in Rom_3:20; Rom_5:1; Rom_8:1). The basis of Paul’s exhortation is God’s mercy (oiktirmōn, rendered “compassion” in 2Co_1:3; Php_2:1; Col_3:12, and “mercy” in Heb_10:28). God’s compassion has been described in detail in the first 11 chapters of Romans. The content of Paul’s urging is to offer your bodies (cf. Rom_6:13) as living sacrifices. Beseech is a Greek word which comes from a root meaning to “call alongside to help”.
“Mercies of God”: The gracious, extravagant, divine graces Paul expounded in the first 11 chapters, including God’s love, grace, righteousness and the gift of faith.
“Present your bodies a living sacrifice”: Under the Old Covenant God accepted the sacrifices of dead animals. But because of Christ’s ultimate sacrifice, those are no longer of any effect. For those in Christ, the only acceptable worship is to offer themselves completely to the Lord. Under God’s control, the believer’s yet unredeemed body can and must be yielded to Him as an instrument of righteousness.
“Reasonable service”: Reasonable is from the Greek for “logic.” In light of all the spiritually riches believers enjoy solely as the fruit of God’s mercies, it logically flows that they owe God their highest form of service. Understood here is the idea of priestly, spiritual service, which was such an integral part of Old Testament worship.
I Peter 2:5 "Ye also, as lively stones, are built up a spiritual house, an holy priesthood, to offer up spiritual sacrifices, acceptable to God by Jesus Christ."
Psalms 19:14 "Let the words of my mouth, and the meditation of my heart, be acceptable in thy sight, O LORD, my strength, and my redeemer."
We can see from this that God expects our loyalty. We have been bought and paid for with the precious blood of Jesus Christ.  The least we can do is live for Him since He ransomed us from death.
A Christian’s body is the temple of the Holy Spirit (1Co_6:19-20). In the KJV “offer” is translated “present” (Rom_12:1) and “yield” (Rom_6:13, Rom_6:16, Rom_6:19). The word “bodies,” mindful of the Old Testament sacrifices, represents the totality of one’s life and activities, of which his body is the vehicle of expression. In contrast with Old Testament sacrifices this is a “living” sacrifice. Such an offering is holy (set apart) and pleasing (cf. “pleasing” in Rom_12:2) to God. Furthermore, it is spiritual (logikēn; cf. 1Pe_2:2) worship (latreian.) Latreian refers to any ministry performed for God, such as that of the priests and the Levites. Christians are believer-priests, identified with the great High Priest, the Lord Jesus Christ (cf. Heb_7:23-28; 1Pe_2:5, 1Pe_2:9; Rev_1:6). A believer’s offering of his total life as a sacrifice to God is therefore sacred service. In the light of Paul’s closely reasoned and finely argued exposition of the mercies of God (Rom. 1-11), such an offering is obviously a desirable response for believers.
Paul then stated general implications of a believer’s offering his life to God as a sacrifice. Such an offering represents a complete change in lifestyle, involving both a negative and a positive aspect. First, Paul commanded, Do not conform (lit., “Do not be conformed”; this Gr. word occurs elsewhere in the NT only in 1Pe_1:14) any longer to the pattern of this world (aiōni, “Age”). Living according to the lifestyle of “the present evil Age” (Gal_1:4; cf. Eph_1:21) must now be put aside. Then Paul commanded, But be transformed (pres. passive imper., “keep on being transformed”) by the renewing of your mind. The Greek verb translated “transformed” (metamorphousthe) is seen in the English word “metamorphosis,” a total change from inside out (cf. 2Co_3:18). The key to this change is the “mind” (noos), the control center of one’s attitudes, thoughts, feelings, and actions (cf. Eph_4:22-23). As one’s mind keeps on being made new by the spiritual input of God’s Word, prayer, and Christian fellowship, his lifestyle keeps on being transformed. Paul says, “Stop conforming yourselves”. They are to resist being poured into the mold of the present thinking, value systems, and conduct of this world. This term is used only here and in 1 Peter 1:14.
God’s will refer to His purpose for the life of the believer. It implies His guidance or direction in all of life’s decisions. Dedication is an act of surrender or submission to His will for our lives whereby we become a “Living sacrifice.”
The Greek word, for which the English word “metamorphosis” comes, connotes a change in outward appearance. Matthew uses the same word to describe the Transfiguration. Just as Christ briefly and in a limited way displayed outwardly His inner, divine nature and glory at the Transfiguration, Christians should outwardly manifest their inner, redeemed natures, not once, but daily.
The renewing of your mind is the kind of transformation that occurs only as the Holy Spirit changes our thinking through consistent study and meditation of Scripture. (Psalms 119:11)
“Good, acceptable, and perfect is the Holy living which God approves. These words borrow from the Old Testament sacrificial language and describe a life that is morally and spiritually spotless, just as the sacrificial animals were to be.
The things that displeased God in the Old Testament are still what displease Him today. God wants us to be holy as He is holy. Jesus is coming back for those who are without spot or wrinkle. If, you have sin in your life, repent and ask God to help you live free of sin.
Paul added, Then you will be able to test and approve (dokimazein, “prove by testing” [1Pe_1:7, “proved genuine”], i.e., ascertain) what God’s will is — His good, pleasing (cf. Rom_12:1), and perfect will. These three qualities are not attributes of God’s will as the NIV and some other translations imply. Rather, Paul said that God’s will itself is what is good, well-pleasing (to Him), and perfect. “Good,” for example, is not an adjective (God’s “good” will) but a noun (God’s will is what is good — good, i.e., for each believer).
As a Christian is transformed in his mind and is made more like Christ, he comes to approve and desire God’s will, not his own will for his life. Then he discovers that God’s will is what is good for him, and that it pleases God, and is complete in every way. It is all he needs. But only by being renewed spiritually can a believer ascertain, do, and enjoy the will of God.

Romans 12:3-5

 In Christian ministry
A believer’s consecration to God and his transformed lifestyle is demonstrated in his exercising his spiritual gifts in the body of Christ. As an apostle of Christ (by the grace given me; cf. Rom_1:5; Rom_15:15-16) he warned his readers individually (every one of you), Do not think of yourself more highly (hyperphronein, “think higher”) than you ought. An inflated view of oneself is out of place in the Christian life. The righteousness of God will cause the believer to conduct himself in humility in the local church. Paul meets two dangers that the individual faced in the exercise of his spiritual gifts. He might overestimate himself and try to exercise a gift God never gave him. Or he might underestimate himself and fail to exercise the gift God has given to him. Paul shows that God has given each believer specific gifts to enable him to do what God wants him to do. No one is excluded.
The grace, the divine, undeserved favor that called Paul to be an apostle and gave him spiritual authority, also gave him sincere humility.
To think soberly is the exercise of sound judgment, which will lead believers to recognize that in themselves they are nothing and will yield the fruit of humility.
The “measure” of faith is the correct proportion of the spiritual gift or supernatural endowment and ability the Holy Spirit gives each believer so he may fulfill his role in the body of Christ. “Faith” is not saving faith, but rather faithful stewardship, the kind and quantity required to use one’s own particular gift. Every believer receives the exact gift and resources he needs to fulfill his role in the body of Christ.
It seems so strange to some people how one person seems to have more faith than the other, if we have all received our measure of faith. The truth is that our faith grows as we use it and as we read the word of God.
I Corinthians 12:7-9 "But the manifestation of the Spirit is given to every man to profit withal." I "For to one is given by the Spirit the word of wisdom; to another the word of knowledge by the same Spirit;" "To another faith by the same Spirit; to another the gifts of healing by the same Spirit;"
We can see from these Scriptures that there is a gift of faith that we can pray and receive. This is not a normal amount of faith, but a supernatural faith; which is actually a gift of the Spirit.
In verses 4-8 lists the general categories of spiritual gifts. The emphasis in each list is not on believers’ identifying their gift perfectly, but on faithfully using the unique enablement God has given each. The fact that the two lists differ clearly implies the gifts are like a palette of basis colors, from which God selects to blend a unique hue for each disciple’s life.
Then Paul encouraged them, But rather think (phronein) of yourself with sober judgment (sōphronein, “sound thinking”), in accordance with the measure of faith God has given you. God has given each believer some faith by which to serve Him. By his involved word play on various forms of the verb phroneō, “to think,” Paul emphasized that human pride is wrong (cf. Rom_3:27; Rom_11:18, Rom_11:20) partly because all natural abilities and spiritual gifts are from God. As a result every Christian should have a proper sense of humility and an awareness of his need to be involved with other members of Christ’s body. As Paul explained, a parallelism exists between a believer’s physical body which has parts with differing functions and the community of believers in Christ as a spiritual body (cf. 1Co_12:12-27; Eph_4:11-12, Eph_4:15-16).
I Corinthians 12:12-14 "For as the body is one, and hath many members, and all the members of that one body, being many, are one body: so also [is] Christ." "For by one Spirit are we all baptized into one body, whether [we be] Jews or Gentiles, whether [we be] bond or free; and have been all made to drink into one Spirit." "For the body is not one member, but many."
A  TRUE CHURCH IS MANY MEMBERS MAKING UP ONE BODY.  We see in that body that there are many different offices. I Corinthians 12:28 "And God hath set some in the church, first apostles, secondarily prophets, thirdly teachers, after that miracles, then gifts of healings, helps, governments, diversities of tongues."
Just as in the natural body, God has sovereignty given the body of Christ a unified diversity.
 The point is that each member functions to serve the body, not the body to serve the members. Ephesians 5:30: "For we are members of his body, of his flesh, and of his bones."
We can see how important it is for us to be in one accord in the church. If we are one body as the Scripture says, then when we tear at someone else in the church we are tearing up the body.
The diversity of the many accompanies the unity of the body. Therefore it is important to think soundly about oneself and to evaluate properly God’s gifts and their uses.

Romans 12:6-8

Paul then applied what he had just said (Rom_12:3-5) to the exercise of God-given abilities for spiritual service (Rom_12:6-8). He built on the principle, We have different gifts (cf. Rom_12:4, “not all have the same function”; cf. 1Co_12:4). The grace-gifts (charismata) are according to God’s grace (charis). He listed seven gifts, none of which — with the possible exception of prophesying — is a sign gift. The Greek text is much more abrupt than any English translation; let him is supplied for smoother English. One’s “prophesying” is to be done in proportion to his faith; a better translation would be “in agreement to the (not ‘his’) faith.” These gifts and undeserved and unmerited; and the gift itself, the specific way in which it is used, and the spiritual result are all sovereignty chosen by the Spirit completely apart from personal merit.
This “prophesy”, means speaking forth and does not necessarily include prediction of the future or any other mystical or supernatural aspects.
“According to the proportion of faith”; Literal “the faith,” or the full revealed message or body of Christian faith. The preacher must be careful to preach the same message the apostles delivered.
Or, it could also refer to the believer’s personal understanding and insight regarding the gospel.
So what exactly is this proportion of faith? DISCUSSION
“Ministry” is from the same Greek word as “deacon,” “deaconess”, come from, it refers to those who serve. This gift, similar to the gift of helps, has broad application to include every kind of practical help.
“Teaching” is the ability to interpret, clarify, systematize, and explain God’s truth clearly. Pastors must have the gift of teaching, but many mature, qualified laymen also have this gift. This differs from preaching (prophecy), not in content, but in the unique skill for public proclamation.

"According to the proportion of faith." The meaning is, that the utterances of the "prophet" were not to fluctuate according to his own impulses or independent thoughts, but were to be adjusted to the truth revealed to him as a believer, i.e., were to be accordance with it. In post-Reformation times this phrase was used as meaning that all Scripture was to be interpreted with reference to all other Scripture, i.e., that no words or expressions were to be isolated or interpreted in a way contrary to its general teaching. This was also called the "analogy of faith."
That is, prophesying — communicating God’s message, to strengthen, encourage, and comfort (1Co_14:3) — is to be in right relationship to the body of truth already revealed (cf. “faith” as doctrine in Gal_1:23; Jud_1:3, Jud_1:20). The other six gifts mentioned here are serving… teaching… encouraging… contributing… leadership, and showing mercy. Contributing to people’s needs is to be done with generosity (en haplotēti), not skimpily (cf. 2Co_8:2; 2Co_9:11, 2Co_9:13). Managing, leading, or administering (proistamenos, lit., “standing before”; cf. proistamenous, “who are over,” 1Th_5:12) is to be done diligently (en spoudē, “in eagerness, earnestness”), not lazily or halfheartedly. And bestowing mercy is to be done cheerfully (en hilarotēti, “in gladness”), not with sadness. Three of these seven gifts are mentioned in 1Co_12:28 (prophets, teachers, administration); two (prophets and pastor-teachers) are included in Eph_4:11; and two (administering and serving) are listed in 1Pe_4:10-11. Whatever one’s gift, he should exercise it faithfully as a stewardship from God. Exhortation is the gift which enables a believer to effectively call others to obey and follow God’s truth. It may be used negatively to admonish and correct regarding sin, or positively to encourage, comfort and strengthen struggling believers.
Giveth or Give denotes the sacrificial sharing and giving of one’s resources and self to meet the needs of others.
Simplicity means liberality. Simplicity, single-mindedness and openhearted generosity. The believer who gives with a proper attitude, does not do so for thanks and personal recognition, but to glorify God.
He that ruleth or leads is a gift Paul calls “administrations, a word that means “to guide” and is used of the person who steers a ship. In the New Testament, this word is used to describe only leadership in the home and the church. Again, the church’s leaders must exercise this gift, but it is certainly not limited to them.
Shows mercy is one who actively shows sympathy and sensitivity to those in suffering and sorrow, and who has both the willingness and the resources to help lessen their affliction. Frequently, this gift accompanies the gift of exhortation.
“Cheerfulness” is an attitude crucial to ensure that the gift of mercy becomes a genuine help, not a discouraging commiseration with those who are suffering.
We see in all of this that God calls each of us to do a specific job. Whether God has called you to be pastor of a church or a teacher in a Christian school, God will not call you to do a job that He will not equip you to do. What the Scriptures above are saying is that any job God calls you to do; you should do it through the power of the Holy Spirit and not in your own strength.
Ephesians 4:11 "And he gave some, apostles; and some, prophets; and some, evangelists; and some, pastors and teachers;"
 The passage from verses 9-21 provide a comprehensive and mandatory list of traits that characterize the Spirit filled life. Paul presents these characteristics under 4 categories: (1) Personal duties, v.9; (2) Family duties, v.10-13; (3) Duties to others, v.14-16; (4) Duties to those who consider us enemies, v.17-21.

Romans 12:9-10

 In social relationships
This section consists of a lengthy series of short exhortations or commands. The statements relate to a Christian’s relationships to other people, both saved and unsaved.
Paul began these specific exhortations with the key ingredient for success: Love must be sincere. This is God’s love, which has been ministered to believers by the Holy Spirit (Rom_5:5) and must be ministered by them to others in the Holy Spirit’s power. “Sincere” translates anypokritos (lit., “without hypocrisy”), also used of love (2Co_6:6; 1Pe_1:22), of faith (1Ti_1:5; 2Ti_1:5), and of wisdom (Jas_3:17).
This first command is followed by a pair of related basic commands — Hate what is evil; cling to what is good. “Without dissimulation” means to be sincere or to not be a hypocrite. Christian love is to be shown purely and sincerely, without self centeredness or guile.
The Christian’s conduct in the local church toward fellow believers is to be a volitional caring for others, loving faithfully in spite of the response received. The love is to be genuine and unfeigned.
We see from this then, that it is very important for our love to be sincere. Abhor means to detest or hate. This would be an extreme dislike for something or someone.
The supreme New Testament virtue, which centers completely on the needs and welfare of the one loved and does whatever necessary to meet those needs.
We can see from the following Scripture just how important it is to God for us to love our brothers and sisters in Christ and to love Him.
Hebrews 1:9 "Thou hast loved righteousness, and hated iniquity; therefore God, [even] thy God, hath anointed thee with the oil of gladness above thy fellows."
Many Bible students consider these two clauses as explanatory of the sincerity of love, translating the verse, “Let love be unfeigned, abhorring the evil and cleaving to the good.” Hating various forms of sin is frequently mentioned in Scripture (Psa_97:10; Psa_119:104, Psa_119:128, Psa_119:163; Pro_8:13; Pro_13:5; Pro_28:16; Heb_1:9; Rev_2:6). Turning from evil is to accompany adhering to the good (cf. 1Pe_3:11).
Divine love is to be exercised with other believers. The Greek adjective philostorgoi, translated devoted, suggests family affection. As in Rom_12:9, the second clause in Rom_12:10 can be understood as explaining the first command. Rom_12:10 may be translated, “With brotherly love have family affection for one another, in honor giving place to one another” (cf. Php_2:3, “consider others better than yourselves”).
Meaning:  to be devoted to others Christians with a family sort of love, not based on personal attraction or desirability. This quality is the primary way the world can recognize us as followers of Christ.
“Preferring one another” is to show genuine appreciation and admiration for fellow believers by putting them first.
John 13:34-35 "A new commandment I give unto you, That ye love one another; as I have loved you, that ye also love one another." "By this shall all [men] know that ye are my disciples, if ye have love one to another."
All Christians are brothers and sisters in Christ.
I Thessalonians 4:9 "But as touching brotherly love ye need not that I write unto you: for ye yourselves are taught of God to love one another."
You see, regardless where the Scripture is, we are taught the same thing; to love as we would want to be loved.

1 Corinthians Chapter 15 Part Two

1 Corinthians 15:21-22

Death came to all those related to Adam by natural birth because of the disobedience of one man. As the father of mankind Adam in his sin brought death to everybody (cf. Gen_3:17-19; Rom_5:12). But because of the obedience (Php_2:8) of another Man (1Ti_2:5) resurrection will come to all those related to Him by spiritual birth. Paul would later expand this grand truth in his letter to the Romans (Rom_5:12-19). Those who are a part of the body of Christ (1Co_12:27) will one day follow the lead of their Head (Col_1:18), but will not do so immediately. Adam and Eve first sinned, (For since by man [came) but all of mankind since Adam and Eve have sinned and come short of the glory of God. The punishment for sin is death. All of mankind was dead in trespasses and sin, until the Lord Jesus Christ took on the form of man and came to the earth and took our punishment for our sin on His body.
(Death, by man [came] also, meaning Jesus) In the first Adam, all have sinned. In the second Adam {Jesus Christ}, we have been made free from sin. Jesus took our punishment and set us free in His righteousness. Jesus defeated sin on the cross and defeated death when he rose out from among the dead. We should all memorize this last statement. We are free from sin and death, if we continue to place our faith in the Lord Jesus Christ and live accordingly. The two “alls” are alike only in the sense that they both apply to descendants. The second “all” applies only to believers and does not imply universalism.
By Adam and Eve, sin entered into the world, and death in payment for that sin entered, also. Jesus Christ is the Tree of Life. Those who have partaken of Jesus have partaken of Life. We are no longer dead to sin, but alive in the Lord Jesus Christ.
1 Corinthians 15:23

There will be a sequence in the unfolding of the final events. Paul was not concerned to detail all future resurrections since he was addressing the church and was primarily interested here in fixing their place in the scheme of things. As he had earlier affirmed (1Co_15:20), Christ was their sample and surety.
As He promised (Joh_14:2-3) Christ will return for those who compose the church and the dead in Christ will be raised (1Th_4:16). No time frame was indicated in this sequence but a period of almost 2,000 years has now elapsed. Jesus is the Way, the Truth, and the Life. Because He lives, I will live, also. Jesus had to open the door to heaven for us. He did that very thing, when the curtain was torn from the top to the bottom, as He gave His body in death on the cross. The way to the Father had been forbidden, until that happened. Now the way to the Father is open to all who believe in the name of Jesus.
Revelation 15:5 "And after that I looked, and, behold, the temple of the tabernacle of the testimony in heaven was opened:"
Revelation 4:1 "After this I looked, and, behold, a door [was] opened in heaven: and the first voice which I heard [was] as it were of a trumpet talking with me; which said, Come up hither, and I will shew thee things which must be hereafter."
This door into heaven has been opened to the believers, ever since the curtain in the temple was torn. The invitation to come has been to all who believe, as well. Remember when Stephen was stoned to death. He looked into that open door and saw Jesus standing at the right hand of the Father. Jesus was the first to enter in, and He paved the way for us to enter in. Jesus was the first of the firstfruits.
Christ was the first, as the firstfruits of the resurrection harvest. Because of His resurrection, “those who are Christ’s” will be raised and enter the eternal heavenly state in several stages:
(1) Those who have come to saving faith from Pentecost to the Rapture will be joined by living saints at the Rapture to meet the Lord in the air and ascend to heaven;
(2) Those who come to faith after the rapture (subject to a pre-tribulation belief) and during the Tribulation, with the Old Testament saints as well, will be raised up to reign with Him during the Millennium; and
The only people left to be raised will be the ungodly and that will occur at the end of the Millennium at the Great White Throne Judgment of God, which will be followed by eternal hell.
1 Corinthians 15:24

Following the resurrection of the church, another period intervenes until the end when Christ will deliver His kingdom to God the Father (cf. Mat_13:41-43).  As in the preceding verse, no time frame was specified and the chronological sequences set forth may indeed be almost momentary (1Co_15:5) but then again they may be prolonged (cf. 1Co_15:23). If about 2,000 years can elapse between the first and second phases in this selected presentation of events, a lapse of half that time, that is, a millennium, between the second and third phases should cause no consternation. There is a time when the kingdoms of this world become the kingdoms of our Savior.
Revelation 11:15 "And the seventh angel sounded; and there were great voices in heaven, saying, the kingdoms of this world are become [the kingdoms] of our Lord, and of his Christ; and he shall reign forever and ever."
In an earlier lesson we saw that Christians are the Lord's kingdom on this earth now. We are a kingdom in exile, until our Lord who is in exile too, comes and sets His kingdom up on this earth. Jesus will be King of kings and Lord of lords.
“Then cometh the end”: This involves the restoration of the earth to the rule of Christ, the rightful King. “End” can refer not only to what is over, but to what is complete and fulfilled.
He shall have delivered up the kingdom to God”: In the culmination of the world’s history, after Christ has taken over the restored world for His Father and reigned for 1,000 years, all things will be returned to the way they were designed by God to be in the sinless glory of the new heavens and new earth.
“Put down all rule”: Christ will permanently conquer every enemy of God and take back the earth that He created and that is rightfully His. During the Millennium, under Christ’s rule, rebelliousness will still exist and Christ will have to “rule them with a rod of iron” (Rev. 19:15).
At the end of those 1000 years, Satan will be unleashed briefly to lead a final insurrection against God. But with all who follow his hatred of God and Christ, he will be banished to hell with his fallen angels to suffer forever in the lake of fire.
1 Corinthians 15:25-26

This figure comes from the common practice of kings always sitting enthroned above their subjects, so that when the subjects bowed or kneeled, they were lower than the sovereign’s feet. With enemies, the monarch might put his foot on the neck of a conquered ruler, symbolizing that enemy’s total subjugation. In the millennial kingdom, Christ’s foes will be in subjection to Him.
Death as a personification of Christ’s ultimate opponent (cf. 1Co_15:55; Heb_2:14) will be nullified. It is not human bodies which will be destroyed, as some in Corinth were saying, but the destroyer of bodies, death itself. Christ has broken the power of Satan, who held the power of death (Heb 2:14), at the cross. But Satan will not be permanently divested of his weapon of death until the end of the Millennium. Then having fulfilled completely the prophecy of Psalm 8:6.  Christ will deliver the kingdom to His Father and the eternal glory of Revelation Chapters 21 and 22 will begin.
1 Corinthians 15:27-28

The reprise of these verses is found in 1Co_15:57. It is by the power of God that the incarnate Christ victoriously mediates His authority (cf. Php_3:21). This work of the Son will find ultimate completion in the glory of the Father (cf. Joh_17:4-5). Lest anyone misunderstand what should be ‘evident,” Paul does not mean by “all things being put under Christ,” that God the Father is so included. It is actually the Father who gave Christ His authority (Matt. 28:18 and John 5:26-27) and whom the Son perfectly serves.
Ephesians 1:20-22: "Which he wrought in Christ, when he raised him from the dead, and set [him] at his own right hand in the heavenly [places]," "Far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:" "And hath put all [things] under his feet, and gave him [to be] the head over all [things] to the church,"
Matt. 28:18 "And Jesus came and spake unto them, saying, All power is given unto me in heaven and in earth."
John 5:26-27 "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."
The Word of God {Jesus as we know Him} created all things. It is only correct that He would rule over His creation. Read the first chapter of John to find that the Word is Creator God.
That too is the ultimate goal of the church (cf. 1Co_10:31; Eph_1:6, Eph_1:12, Eph_1:14). When God is all in all (cf. Rom_11:36), the new creation will be consummated and the resurrected Christ and His church will share in that experience (cf. Rev_22:1). Jesus is spoken of as the Son and that has to do with His being in the flesh of man on this earth at the time of His ministry. When Jesus was in the flesh of man, He was subject to the Father. In fact, Jesus was the Son, while He was here on the earth as our Savior. In heaven, before He came to the earth, He was the Word of God. The one we know as Jesus is eternal Spirit, the same as the Father, and the Holy Spirit in heaven.
Therefore, Christ will continue to rule because His reign is eternal, but He will reign in His former, full, and glorious place within the Trinity, subject to God in the way eternally designed for Him in full Trinitarian glory.
1 Corinthians 15:29

Experiential argument
In this fourth collection of arguments against those who deny the Resurrection, Paul drew on Corinthian practice (1Co_15:29) and also on his own way of life (1Co_15:30-32).
Up to 200 explanations have been given of this verse! Most of these interpretations are inane, prompted by a desire to conform this verse to an orthodox doctrine of baptism. It is clear from the context, however, that Paul distinguished his own practice and teaching from that described here. He merely held up the teaching of being baptized for the dead as a practice of some who denied the Resurrection.
How the false teachers came to this view may never be known, but just across the Saronic Gulf, north of Corinth, lay Eleusis, the center of an ancient mystery religion lauded by Homer and widely popular. The rites of initiation into this pagan religion were washings of purification in the sea without which no one could hope to experience bliss in the life hereafter. A vicarious participation in the mysteries was not unknown. Given the Corinthian propensity for distortion in matters of church practice (11:2-14:40), it was likely that some in Corinth (possibly influenced by the Eleusinian mystery) were propounding a false view of baptism which Paul took up and used as an argument against those who denied the Resurrection. No interpretation of this text is entirely satisfactory, but this view has as its chief strength the natural reading of the Greek verse, an asset singularly lacking in other explanations. Also it is noteworthy that Paul referred to those (not “we”) who are “baptized for the dead.” Other Scripture passages, clarify certain things which he (Paul) does not mean. For example, it does not teach that a dead person can be saved by another person who was baptized on his behalf, because baptism never has a part in a person’s salvation.
A reasonable view seems to be that “they … which are baptized” refers to living believers who give outward testimony to their faith in baptism by water because they were first drawn to Christ by the exemplary lives, faithful influence and witness of believers who had subsequently died. Paul’s point is that if there is no resurrection and no life after death, then why are people coming to Christ to follow the hope of those who have died?
1 Corinthians 15:30-32

In contrast to the practice of those cited in 1Co_15:29, Paul now mentioned his own lifestyle as a forceful statement of his conviction about the certainty of the Resurrection. Some of the Corinthians may have accused Paul of duplicity (cf. 2Co_1:12-14; 2Co_2:17; 2Co_6:8), but no one thought him a fool even though he affirmed that he would be one if he ministered without certainty of the Resurrection. Many times his life was imperiled (I die every day; cf. 2Co_6:4-5; 2Co_11:23-28). He is saying here, why would we go through the persecutions on this earth in the name of Jesus, if there were no eternal life?
Paul continually risked his life in self sacrificing ministry. Why would he risk death daily, even hourly, if there were no life after death, no reward and no eternal joy for all his pain? Paul endured great persecution for the church of the Lord Jesus Christ.
Romans 8:36 "As it is written, for thy sake we are killed all the daylong; we are accounted as sheep for the slaughter."
Paul endured whatever hardship was necessary to bring the gospel to all who would hear. I am sure, to him, it seemed as if the persecution was constant. We are told also, if we are Christians, to take up our cross daily and follow Jesus. If you are sold out to the Lord Jesus, you will suffer persecution from the world. We do not have to die on the cross for Christianity, but we do have a cross to bear.
Luke 9:23 " And he said to [them] all, If any [man] will come after me, let him deny himself, and take up his cross daily, and follow me."
At least once he thought he would die (2Co_1:8-9), probably referred to here as his fight with beasts at Ephesus. Though this was probably not an arena experience, it was like it in that Paul saw no hope of deliverance. Why face that if this life were all there is? This reminds me very much of the way many of our young people feel about their lives today. Eat, drink, and be merry, for tomorrow we die. You see this would be a statement from a person who did not believe in life after death. I believe that much of the suicide today is a way of escape from realities. Young people have so many problems to face that people growing up 50 years ago did not have. The problem is a spiritual problem. Children, who have not been schooled in the teachings of the Bible, do not realize that there is help for the problems they are facing. The world cannot help them face tomorrow.
The world has no solutions to the problems. The only solution to their problems is found in the Lord Jesus Christ and in His Word {Bible}.
The scripture sounds as if it is talking about wild animals, but the beasts here are not animals, but men with beastly natures. He is saying, why did I fight so hard to win them to the Lord, if there is no resurrection?
The Epicureans (and less philosophical men before them; cf. Isa_22:13) would be right — pursue pleasure and avoid pain. But Paul knew there was more, and his life testified to that fact (cf. 1Co_9:24-27; 2Co_4:16-18).
1 Corinthians 15:33-34

Paul’s concluding advice with reference to those who continued to deny the Resurrection was like his former counsel concerning immoral people in the church (1Co_5:1-13) — don’t associate with them. The statements of those, who are not saved, and those who do not believe in life after death of the body, are just confusing and deceiving. By word or example, evil friends are a corrupting influence. Hope in the resurrection is sanctifying; it leads to godly living, not corruption. Some in the church did not know God and were a corrupting influence, but not for those who hoped for life in God’s presence.
Why listen to the statements of those who are lost? If you wanted to find your way, you would first find someone who knew the way and then follow them. Paul is saying; do not even listen to their doubting.
Previously he had compared immorality in the church to yeast in bread (1Co_5:6). Here he quoted the pagan writer Menander to the same effect: Bad Company corrupts good character. False teachers should be avoided (cf. 2 Cor. 6:14-7:1) because though they claimed great knowledge they were in fact ignorant of God (cf. 1Co_8:2). Stay in the path that the Light of Jesus has illuminated for you. Do not walk in the dark. This awake refers to wake up from a stupor. We Christians are warned over and over to walk in the Light. We are to have no fellowship with darkness, if we are Christians. Righteousness means in right standing with God. If we are to stay in right standing with God, we must not sin. Sin separates us from God.
Even some, who proclaim Christianity, are still walking in darkness. If they are walking in darkness, they will stumble and fall, because they do not have the Light of God directing them. Paul is saying that even some of the Corinthians have not the knowledge of God. Definitely the ones, who do not believe in life after death of the body, do not have the knowledge of God. Were the wise Corinthians this easily deceived? (cf. 2Co_11:3).
We will see in the next lesson some of the arguments these people who do not have the knowledge of God bring up.

1 Corinthians 15:35-37

Answers to Certain Questions
In the preceding section (1Co_15:1-34) Paul had taken up the question implicit in 1Co_15:12, why believe in the Resurrection? He answered it with arguments rooted in history, logic, theology, and experience. He then addressed two other questions: How is the resurrection achieved? What is the nature of a resurrected body?
Answers about the resurrection of the dead
One objection to belief in anyone’s resurrection might be its incomprehensibility. This was the point of the questions how are the dead raised? With what kind of body will they come? In the last lessons, we were going into some believing in life after death of the body, and some who do not. Now, Paul is bringing up the question of how they will be raised up. It goes without saying that he is speaking to those who are proclaiming Christianity, but still do not believe in the resurrection. The Jews were taught that man is dust, and to dust he shall return. This is true of the physical body. This is the same old misunderstanding of the difference between the flesh and the spirit. Those who look with physical eyes at the literal message in the Scriptures can never understand God who is Spirit or His Word, which is understood by the spirit.
They had the truth but shamefully did not believe and follow it; thus, these questions did not reflect a genuine interest in the resurrection but were mocking taunts, by those who denied the resurrection, perhaps under the influence of Gnostic oriented philosophy. But supposing it was true, they queried as to how it could ever happen.
There is a body that rises, but it is not flesh and blood. When a seed is planted in the ground it dies; decomposing, it ceases to exist in its seed form, but life comes from inside that dead seed. Just as God gives a new body to that plaint that rises from the dead seed, so He can give a resurrection body to a man who dies.
1 Corinthians 15:50 "Now this I say, brethren that flesh and blood cannot inherit the kingdom of God, neither doth corruption inherit incorruption."
We would have gotten to this Scripture in this lesson, but it explains this very well right here.
Paul did not consider these sorts of questions a wise person would ask, as is obvious from his response, how foolish! Literally how senseless or thoughtless to his imaginary interlocutor. Belief in the Resurrection was like belief in seedtime and harvest. Neither could be completely understood but both were real. A plant which sprouted from a seed was directly linked to it but remarkably different from it, so too was the relationship of a natural and a resurrected body. It is a dangerous thing to call someone a fool, so Paul is indirectly and not directly calling them a fool. He is saying, are you so foolish to believe that the same seed that you plant grows into a seed? When you put a little seed in the ground, it actually dies and then a new plant springs forth from the seed. It is so strange for a little acorn to be planted in the ground and then a short time later in the very spot where you planted the acorn a little tree pops out of the earth. If you plant a bean, you will not get corn. The plant that comes from the seed is very similar to the seed and you will be able to relate it to the seed that you planted, but it will not be identical. This is the same with our body that is planted. A new body comes forth, but you would be able to relate the new body to the old, because Jesus still had the nail prints in his hands. He was, however, different enough that even His apostles, looking with physical eyes did not recognize Him. It was only when their spiritual understanding was opened, that they recognized Jesus as the risen Christ.