“How are the dead raised up? And with what body do they come?” (1 Corinthians 15:35; Read 1 Cor. 15:35-58)

From Seed to Glory

The Apostle Paul, in 1 Corinthians 15, addresses the most profound question of faith: What happens after death, and what kind of body will we receive? The skeptic asks, “How are the dead raised up? And with what body do they come?” (1 Cor. 15:35).

Paul’s response is immediate and beautiful. He uses the analogy of the seed: “Foolish one, what you sow is not made alive unless it dies” (15:36). When a farmer sows a mere grain, the body that sprouts is radically different from the seed that was planted. The seed must die, be buried, and then God gives it a new body “as He pleases” (15:38).

This is the promise for us. The physical body we bury is the seed. It is not raised in its current form, but it is transformed. Paul contrasts the current body — sown in corruption, dishonor, weakness, and as a natural body — with the resurrected body — raised in incorruption, glory, power, and as a spiritual body (15:42-44). We are given a body that perfectly fits the eternal, spiritual reality of God’s Kingdom.

Victory in a Twinkling of an Eye

The core reason for this ultimate transformation is simple: our current, earthly form, corrupted by sin, cannot inherit the eternal Kingdom. “Flesh and blood cannot inherit the kingdom of God; nor does corruption inherit incorruption” (15:50). A change must take place.

Paul calls the timing of this change a mystery (15:51). For those who are alive at Christ’s return, and for the dead who are raised, the transformation will be instantaneous: “in a moment, in the twinkling of an eye, at the last trumpet” (15:52). This means that every single believer, whether buried in the ground or alive in the moment of Christ’s return, will be clothed in immortality and incorruption (cf. 1 Thess. 4:13-18).

This great moment ushers in the fulfillment of prophecy, the total defeat of our last enemy: Death.

“Death is swallowed up in victory. O Death, where is your sting? O Hades, where is your victory?” (15:54-55).

The power of death came from sin, and the strength of sin was the Law (15:56). But through Jesus Christ, who perfectly fulfilled the Law in our stead and then bore the guilt and punishment for our sins when He suffered and died on the cross and rose again in triumph, the sting has been removed! The victory is ours, not by our own merit, but by God’s gracious gift in Christ Jesus: “But thanks be to God, who gives us the victory through our Lord Jesus Christ” (15:57).

Abounding in the Work

The resurrection is not a distant theological concept; it is now the driving force for our lives. Because we possess the certainty of incorruption, glory, power, and victory in Christ Jesus and for the sake of His innocent sufferings and death and His glorious resurrection on the third day, our present life takes on profound meaning.

Paul concludes with an encouraging command: “Therefore, my beloved brethren, be steadfast, immovable, always abounding in the work of the Lord, knowing that your labor is not in vain in the Lord” (15:58).

Do not let the temporary troubles or the uncertainty of this life shake your faith. Your work — your service, your prayer, your generosity, your endurance — is not for a passing reward. It is counted and secured by the very God who promises to exchange your perishable body for one of eternal glory. Be steadfast! Abound in His work! Your labor, rooted in the crucifixion and resurrection of Christ, is eternally worthwhile.

Reflection Questions:

Since Jesus Christ died on the cross for our sins and then bodily rose again in glory on the third day, what is our hope and confidence? How will those who trust in Christ be raised up when He returns? Cf. 1 Cor. 15:16-19; 1 Thess. 4:13-18.
How does the promise of a “spiritual body” change how you view your current physical struggles or limitations? Cf. Phil. 3:20-21.
Knowing that your labor is “not in vain in the Lord,” what specific “work of the Lord” can you be more “abounding” in this week?

Prayer:

Almighty God, we thank You for the ultimate promise of the resurrection given to us through the death and resurrection of Your Son, Jesus Christ. Thank You that the grave is not the final word, and that through Christ, we have victory over the sting of sin and death. Help us to live today in light of that glorious future. Strengthen us to be steadfast and immovable in Your work, knowing that our labor is never in vain. Clothe us with courage and hope as we await the moment when this corruptible will put on incorruption. To Your name be all glory and honor, now and forever. Amen.

[Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.]

Here’s an audio recording of the New King James Version of this chapter: Genesis 25 – NKJV – (Audio Bible & Text). This video is relevant as it provides an audio-text reading of Genesis 25 in the requested New King James Version.

This study of Genesis 25 marks a transitional chapter, closing the life of Abraham and beginning the saga of his grandson, Jacob. The chapter emphasizes God’s faithfulness to His covenant, the sovereignty of His election, and the consequences of despising spiritual privileges.

I. Abraham’s Latter Years and Death (Genesis 25:1–11, NKJV)

This section provides a brief conclusion to the life of the great patriarch.

A New Wife and Family (vv. 1–6): After Sarah’s death, Abraham marries Keturah and fathers six more sons. This is a partial fulfillment of God’s promise that Abraham would be the “father of many nations” (Genesis 17:4). However, Abraham clearly delineates the lineage of promise: “And Abraham gave all that he had to Isaac” (v. 5). The other sons received gifts and were sent away eastward, ensuring Isaac’s singular status as the heir of the covenant.

Study Point: Abraham’s action of sending the other sons away while he was still living (v. 6) protected the integrity of the covenant line through Isaac, demonstrating his obedience and faith in God’s plan.

Abraham’s Death and Burial (vv. 7–11): Abraham dies at the advanced age of 175 years, described as “in a good old age, an old man and full of years.” (v. 8). His sons, Isaac and Ishmael, come together to bury him in the Cave of Machpelah, the plot of land he purchased in faith (Genesis 23). This shared action highlights a brief moment of familial unity.

Study Point: The description of Abraham being “gathered to his people” (v. 8) hints at a life beyond death and is a comfort for those who have lived a life of faith.

II. The Generations of Ishmael (Genesis 25:12–18, NKJV)

A quick genealogical interlude is given for Ishmael, Abraham’s son by Hagar, who became the father of twelve princes and nations, fulfilling a lesser promise God made to Abraham (Genesis 17:20). This account quickly moves past the unchosen line to focus on the next generation of the covenant.

III. The Birth of Jacob and Esau (Genesis 25:19–26, NKJV)

The narrative shifts to Isaac, the son of promise, and his wife, Rebekah.

Barrenness and Prayer (vv. 19–21): Isaac married Rebekah when he was forty, but she was barren for twenty years. This echoes Sarah’s struggle and serves to emphasize that the heir is a gift of God, not merely a natural product of the family line. “Now Isaac pleaded with the Lord for his wife… and the Lord granted his plea, and Rebekah his wife conceived” (v. 21).

A Prophetic Oracle (vv. 22–23): Rebekah’s pregnancy is difficult because the twins “struggled together within her.” When she inquires of the Lord, she receives a profound prophecy:

“Two nations are in your womb, Two peoples shall be separated from your body; One people shall be stronger than the other, And the older shall serve the younger.” (v. 23, NKJV)

Study Point: This divine selection of the younger (Jacob) over the older (Esau) before they are even born demonstrates God’s sovereign election (see Romans 9:10-13), showing that the covenant blessing is based on God’s choice, not on human merit or the rules of primogeniture.

The Birth (vv. 24–26):

Esau (meaning “hairy” or “rough”) is the firstborn. He is later called Edom (“red,” see v. 30).

Jacob (meaning “supplanter” or “heel-catcher”) is born second, grasping his brother’s heel. Isaac was sixty years old when the twins were born, illustrating God’s patience and perfect timing.

IV. Esau Sells His Birthright (Genesis 25:27–34, NKJV)

This final, pivotal passage contrasts the character and values of the twin brothers.

Contrasting Characters and Parental Favoritism (vv. 27–28):

Esau is a “skillful hunter, a man of the field.” He lives for immediate, physical pleasures. “Isaac loved Esau because he ate of his game.” (v. 28).

Jacob is a “mild man, dwelling in tents.” He is contemplative and domestic, perhaps signifying a valuing of the promised, spiritual life. “But Rebekah loved Jacob.” (v. 28).

Study Point: The parental favoritism here is tragic and will become a source of great conflict and deception in the chapters to come.

The Despised Birthright (vv. 29–34):

Esau returns from hunting, famished, and demands food from Jacob’s stew (“that same red stew,” v. 30, hence his name Edom, “Red”).

Jacob takes shrewd, opportunistic advantage, demanding Esau’s birthright in exchange for the meal. The birthright was the privilege of the firstborn, carrying with it a double portion of the inheritance and the leadership of the family, which in this case included the spiritual promises of the Abrahamic Covenant.

Esau’s response is dismissive: “Look, I am about to die; so what is this birthright to me?” (v. 32). He trades the eternal for the immediate, a spiritual inheritance for a temporary, physical satisfaction.

Jacob insists on a sworn oath, sealing the transaction. The passage concludes with the powerful indictment: “Thus Esau despised his birthright” (v. 34).

Application: Esau’s decision serves as a warning against prioritizing short-term gratification over eternal, spiritual blessings. As the New Testament states, his action marks him as a “profane person” (Hebrews 12:16).

Key Themes in Genesis 25

Sovereignty of God’s Election: God chooses the younger, Jacob, over the older, Esau, demonstrating His choice is not bound by human custom but by His own purpose (v. 23).

Faithfulness to the Covenant: God continues to fulfill His promise to Abraham, ensuring the lineage through Isaac despite Abraham’s late-life family and Isaac and Rebekah’s barrenness.

The Value of Spiritual Inheritance: The contrast between Esau and Jacob highlights the difference between valuing the tangible, immediate world (Esau) and valuing the unseen, future promises of God (Jacob). Esau’s poor choice becomes a perennial caution.

“Moreover, brethren, I declare to you the gospel which I preached to you, which also you received and in which you stand, by which also you are saved, if you hold fast that word which I preached to you — unless you believed in vain. For I delivered to you first of all that which I also received: that Christ died for our sins according to the Scriptures, and that He was buried, and that He rose again the third day according to the Scriptures … If in this life only we have hope in Christ, we are of all men the most pitiable. But now Christ is risen from the dead, and has become the firstfruits of those who have fallen asleep.” 1 Corinthians 15:1-4, 19-20 (Read 1 Corinthians 15:1-34)

Have you ever faced a question so fundamental that if the answer changed, your entire world would be turned upside down? For the Corinthian believers, that question was about the resurrection of the dead. Some in the church were denying it, and Paul knew this threatened the very foundation of their faith.

In this powerful chapter, Paul doesn’t just ask them to take his word for it. He points to the historical facts: a long list of eyewitnesses, from Peter and the apostles to Paul and to more than 500 believers who saw the risen Christ on a single occasion — most of whom were still alive and could be questioned when Paul wrote this letter. This wasn’t a spiritual fable; it was a verifiable event that had changed the course of history.

Paul then presents a profound argument. If there is no resurrection, then everything we believe is meaningless. Our preaching is empty, our faith is pointless, our sins are unforgiven, and those who have died trusting in Christ are simply gone forever. “If in this life only we have hope in Christ,” he writes, “we are of all men the most pitiable.” The world’s cynicism, “Let us eat and drink, for tomorrow we die,” would be the only logical conclusion.

However, Paul then brings us to the glorious, life-changing truth: “But now Christ is risen from the dead!” This single fact is the cornerstone of our faith. Christ’s bodily resurrection on the third day is not just a promise; it’s a guarantee to those who trust in Him. It is the “firstfruits,” the first part of the harvest that ensures the rest is coming. His victory over sin and death assures us that we, too, will be raised up at His coming on the last day!

The resurrection changes everything. It makes our hardships and sacrifices worthwhile because our hope is not confined to this fleeting life. It gives purpose to our lives, calling us to “awake to righteousness” and live in the knowledge of God.

A Moment of Reflection: How does the reality of the resurrection impact your daily life? How does it change the way you face challenges and look toward the future? What comfort and hope does it give to you?

Prayer: Heavenly Father, thank You for the incredible truth of Your Son’s resurrection. Thank You for His victory over sin and death, the guarantee of our own future resurrection and life. Strengthen us by this truth that we may live for You today and every day, knowing that our hope is not in this life only, but in You and the life to come for Jesus’ sake. Amen.

[Scripture taken from the New King James Version®. Copyright © 1982 by Thomas Nelson. Used by permission. All rights reserved.]

“How is it then, brethren? Whenever you come together, each of you has a psalm, has a teaching, has a tongue, has a revelation, has an interpretation. Let all things be done for edification.” 1 Corinthians 14:26 (Read 1 Corinthians 14:1-40)

What do you think of when you hear the word church? For many, it conjures up an image of a well-organized service: a pastor delivers a sermon from the pulpit and leads the congregation in prayer, an organist, choir, or worship team leads in song, and the congregation listens respectfully. While this is the norm today, a peek into the first-century church reveals a different, more dynamic scene. The Apostle Paul’s instructions to the Corinthian church in 1 Corinthians 14 offer a glimpse into a time when every member had a part to play and worship was vibrant and communal.

At the heart of Paul’s teaching is the principle of edification. This isn’t just about personal spiritual growth; it’s about building up the entire body of Christ. The Corinthian church, however, was a bit of a mess. Everyone was exercising their spiritual gifts — prophecy, tongues, teaching, etc. — but in a disorderly manner, creating a chaotic and confusing environment. Paul’s solution? Don’t stop using spiritual gifts; just do it in a way that benefits everyone.

He writes, “Let all things be done for edification” (1 Corinthians 14:26). This verse serves as the golden rule for all ministry and worship. The question we must always ask ourselves is, “Does what I’m doing strengthen and encourage my fellow believers?”

Paul’s second point is that God is a God of order, not confusion. He writes, “For God is not the author of confusion but of peace, as in all the churches of the saints” (1 Corinthians 14:33). This principle is so important that Paul gives specific instructions to ensure that gifts are exercised in an orderly fashion.

For instance, he tells those who speak in tongues to have an interpreter present; otherwise they should remain silent in the church and speak only to themselves and God (1 Corinthians 14:28). The same principle applies to prophets, who are instructed to speak “each in turn” and to hold their peace if another receives a revelation (1 Corinthians 14:29-30). Women are urged to respect God’s order in creation and not teach or exercise authority over men (See 1 Corinthians 14:34-35 and 1 Timothy 2:11-15).

These guidelines aren’t meant to quench the Holy Spirit but to channel His power for maximum impact and clarity. A symphony of instruments playing in harmony is beautiful; a group of instruments playing different tunes simultaneously is just noise. The same is true for the church.

The early church’s emphasis on communal participation highlights a core New Testament truth: the priesthood of all believers. In the Old Testament, only a select few priests could approach God on behalf of the people. But through Jesus Christ, that has all changed. The Apostle Peter writes, “But you are a chosen generation, a royal priesthood, a holy nation, His own special people, that you may proclaim the praises of Him who called you out of darkness into His marvelous light” (1 Peter 2:9-10; See Revelation 1:5-6 and Hebrews 10:19-25). Every Christian is a priest with direct access to God and a ministry to serve Him and others. This truth should empower and encourage us to actively use our spiritual gifts to build up the church, just as Paul instructs the church in Corinth (See Ephesians 4:11-16).

Paul’s teaching challenges our modern expectations of what “church” should be. It reminds us that our gatherings are not meant to be passive spectator events but active opportunities for mutual edification. Each believer has a part to play, a gift to contribute, and a word of encouragement to share. The Holy Spirit has given us, individually and as He wills, spiritual gifts to build up and encourage our fellow believers, both within and outside the church service. We are urged to use these gifts, not for our own glory or in a manner that causes confusion and disunity, but with love and order, always keeping the edification of the body of Christ our ultimate goal.

Let’s Pray: O Holy Spirit, grant us gifts according to Your will and the wisdom to use those gifts in a loving and orderly fashion for the encouragement and edification of our fellow believers, that we might all grow up into the truth of God’s Word and be united in our service of Jesus Christ, our Savior. In His name we pray. Amen.

[Scripture taken from the New King James Version®. Copyright 1982 by Thomas Nelson. Used by permission. All rights reserved.]

A detailed Bible study on Genesis 21 reveals God’s faithfulness to His covenant promises, highlighting themes of faith, laughter, divine provision, and the complexities of family relationships. The chapter is a pivotal point in the lives of Abraham and Sarah, as they finally see the fulfillment of the promise of a son.

God’s Promise Fulfilled: The Birth of Isaac (Genesis 21:1-7)

This section begins with a clear statement that “the Lord visited Sarah as He had said, and the Lord did for Sarah as He had spoken” (v. 1). This is a direct reference to the promises made in Genesis 17 and 18, where God promised Abraham that he and Sarah would have a son in their old age. The birth of Isaac is not a random event but the direct result of divine faithfulness.

Laughter: Sarah’s reaction is significant. When the Lord first told her about the promise, she laughed in disbelief (Genesis 18:12). Now, she says, “God has made me laugh, and all who hear will laugh with me” (v. 6). Her laughter of disbelief has turned into laughter of joy and wonder. The name Isaac means “he laughs,” a permanent reminder of God’s miraculous work and Sarah’s profound emotional journey. This change in her laughter is a testament to the transformative power of faith and the fulfillment of God’s promises.

Covenant Sign: The text notes that Abraham circumcised Isaac when he was eight days old, “as God had commanded him” (v. 4). This act is a visible sign of the covenant God made with Abraham and his descendants, marking Isaac as the promised heir.

Conflict and Banishment: Hagar and Ishmael (Genesis 21:8-21)

This part of the chapter introduces a difficult and painful family conflict. After Isaac is weaned, Sarah sees Ishmael, Hagar’s son, “scoffing” (v. 9). The Hebrew word suggests mockery or jesting, perhaps in the context of Ishmael, the older son, no longer being the primary heir. This mockery deeply offends Sarah, who demands that Abraham “cast out this bondwoman and her son” (v. 10).

Abraham’s Distress: The demand “was very displeasing to Abraham because of his son” (v. 11). This shows Abraham’s love for Ishmael. He is in a difficult position, caught between his wife’s demand and his affection for his firstborn son.

God’s Intervention: God intervenes and commands Abraham to listen to Sarah, assuring him that a great nation will also come from Ishmael. “For in Isaac your seed shall be called” (v. 12). This verse is critical. It clarifies the line of the covenant promise. While God will bless Ishmael, the promised Seed of Abraham, through whom all nations would be blessed, would come through Isaac.

Divine Provision: After being sent away, Hagar and Ishmael face a life-threatening situation in the wilderness as their water runs out. God, however, hears the boy’s cry and provides a well of water, saving them. This demonstrates God’s compassion and provision for all people, not just the chosen line. “And God was with the lad; and he grew and dwelt in the wilderness, and became an archer” (v. 20). This fulfilled the earlier promise to Hagar in Genesis 16 that Ishmael would be a “wild man” (a “wild donkey of a man”) and a great nation would come from him.

The Covenant at Beersheba: Abraham and Abimelech (Genesis 21:22-34)

This final section shows Abraham making a covenant with Abimelech, the king of Gerar. This agreement is a practical step to secure peace and land rights in the region where Abraham has settled.

A Pledge of Peace: Abimelech recognizes that “God is with you in all that you do” (v. 22).

He initiates a covenant to ensure that Abraham and his descendants will not deal falsely with him or his family. This shows Abraham’s reputation and God’s blessings on his life were evident to those around him.

The Well of the Oath: A dispute over a well leads to a formal agreement.

Abraham gives Abimelech seven ewe lambs as a witness that he dug the well. The place is then named Beersheba, which means “the well of the oath” or “the well of seven” (v. 31). This name serves as a permanent reminder of the covenant and a symbol of Abraham’s peaceful establishment in the land God had promised him.

Worship: The chapter concludes with Abraham planting a tamarisk tree and calling on the name of the “Lord, the Everlasting God” (El Olam, v. 33). This act of worship in a newly secured place signifies his continued faith and dependence on God.

Summary and Key Takeaways

Genesis 21 is a powerful chapter that highlights several key truths:

God’s Faithfulness: God’s promises are sure. Despite the long wait and human doubt, God fulfills His word precisely as He said He would.

Human Imperfection: The conflict between Sarah, Hagar, Isaac, and Ishmael is a stark reminder of the pain and complexity that human sin and impatience (seen in Genesis 16) can bring into a family.

Divine Compassion: Even in the midst of a difficult situation, God does not abandon Hagar and Ishmael. He hears their cries and provides for them, demonstrating His care for all people.

Peace and Provision: God’s blessings on Abraham lead to a stable and peaceful relationship with his neighbors, symbolized by the covenant at Beersheba. This shows that God’s provision extends beyond just family and into a person’s reputation and security.