Paul’s Letter to the Church in Corinth was intended to be, and was, read in one session. He did not divide it into chapters or even verses; that was done many centuries later to make it easier to identify passages for deeper study. It inevitable morphed into a tool for lazy Christians to limit their time reading Scripture even more than already had.
Not only do we not read the entire letter in one sitting; we don’t even read an entire chapter at once (unless it’s a really short one like 1 Cor 13 about love). In fact, we not only don’t read the entire chapter at once, but we also often don’t even read the entire chapter.
Such is the case with Chapter 15: The Lectionary divvies it up into four separate passages and leaves out 14 verses that tell us about Jesus conquering death and how the company we keep affects us. So, we will look at those missing verses this week:
For since through a man came death, also through a man came the resurrection of the dead. 22 For just as in Adam all die, so also in Christ all will be made alive. 23 But each in his own group: Christ the first fruits, then those who are Christ’s at his coming, 24 then the end, when he hands over the kingdom to the God and Father, when he has abolished all rule and all authority and power. 25 For it is necessary for him to reign until he has put all his enemies under his feet. 26 The last enemy to be abolished is death. — 1 Cor 15:21–26 (LEB)
Paul shows that Jesus has power to save us from death because he has conquered death. Death was the final enemy for him to defeat—to “place under his feet.”
For “he subjected all things under his feet.” But when it says “all things” are subjected, it is clear that the one who subjected all things to him is not included. 28 But whenever all things are subjected to him, then the Son himself will be subjected to the one who subjected all things to him, in order that God may be all in all. — 1 Cor 15:27–28
Paul here clarifies that since Jesus has been placed in authority over all things, the one placing him in that authority is not now under it. The Son is of one will with the Father, but Jesus clearly says the Father is leader of the Trinity.
Otherwise, why do they do it, those who are being baptized on behalf of the dead? If the dead are not raised at all, why indeed are they being baptized on behalf of them?— 1 Cor 15:29
Paul is not describing this practice as an acceptable Christian activity. This is apparently something that was being done by some Christians from backgrounds or influences in which this behavior was common. Paul’s point is not about the efficacy of proxy baptism, but rather about the nonsensical position of rejecting the idea of resurrection while being baptized for the souls of the dead. If there is nothing after death for them, then what’s the point? Paul is showing that the fact that they believe there is an afterlife means that they have no grounds to reject Jesus having authority in it.
And why are we in danger every hour? 31 I die every day—yes indeed, by my boasting in you, which I have in Christ Jesus our Lord! 32 If according to a human perspective I fought wild beasts at Ephesus, what benefit is it to me? If the dead are not raised, let us eat and drink, for tomorrow we die. 33 Do not be deceived! “Bad company corrupts good morals.” 34 Sober up correctly and stop sinning, for some have no knowledge of God—I say this to your shame. — 1 Cor 15:30–34
If the dead are not resurrected, Paul says, it would be foolish to behave as though they are. He quotes Isaiah to emphasize that many people who rejected the idea of judgment by God lacked reasons to behave morally.
But look! Joy and gladness, the killing of oxen and the slaughtering of sheep, the eating of meat and the drinking of wine! “Let us eat and drink, for tomorrow we die!” — Isa 22:13
Lastly, shame. Our culture continues to propagate the “feel good” posture of declaring shame as harmful to our self-esteem, and thus to be rejected in child raising and personal behavior. An abuse of shame (the idea of “honor killings” comes to mind as just one barbaric example) is obviously unhealthy but shame itself it was guides behavior within communities. The idea of our behavior causing shame on us or others used to guide us away from doing it. One’s “good name” was considered an important asset. Paul’s purpose in his statement regarding shame is to remind his fellow believers that honoring Christ in their behavior is more important than whatever temporary enjoyment their sinful activities might provide. He is reminding them of the shame poor morals bring to themselves, their families, and their God. This reminder of shame is meant to nudge them back in line as disciples
of Jesus.
Perhaps a little shame in our own culture may be overdue.
Your Brother in Christ,
Fr. Austin