That Christ should suffer (παθητὸς ὁ Χριστός, pathētos ho Christos)—Paul's defense centers on this scandalous truth: the Messiah must suffer. The adjective pathētos (capable of suffering) was theologically offensive to Jewish expectations of a conquering Messiah. Yet Isaiah 53, Psalm 22, and Daniel 9:26 all prophesy Messiah's suffering and death. Paul's entire gospel hangs on this: Christ's suffering wasn't defeat but divine plan.
The first that should rise from the dead (πρῶτος ἐξ ἀναστάσεως νεκρῶν, prōtos ex anastaseōs nekrōn)—Jesus is the firstfruits (1 Corinthians 15:20, 23), not the first chronologically (Lazarus, Jairus's daughter preceded Him), but the first to rise to immortal, glorified life. His resurrection inaugurates the new creation, guarantees believers' future resurrection, and validates His messianic claims. The Greek prōtos implies both priority and preeminence—Christ's resurrection is the prototype and power source for all others.
Should shew light unto the people, and to the Gentiles (φῶς μέλλειν καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν, phōs mellein katangellein tō te laō kai tois ethnesin)—The risen Christ brings light (revelation, salvation, truth) to both Israel (laō, the covenant people) and Gentiles (ethnesin, the nations). This fulfills Isaiah 42:6 and 49:6: the Servant will be 'a light to the Gentiles.' Paul's own mission as apostle to the Gentiles flows directly from Messiah's universal saving work. The order—'people and Gentiles'—affirms 'to the Jew first, and also to the Greek' (Romans 1:16).
Historical Context
Paul spoke before King Agrippa II around 59-60 AD, defending himself against Jewish accusations. His defense became gospel proclamation: he summarized Christianity's core claims (suffering Messiah, resurrection, universal salvation) and rooted them in 'Moses and the prophets' (v. 22). First-century Jewish messianism expected a political liberator who would crush Rome and restore Israel's kingdom. A crucified Messiah was σκάνδαλον (skandalon, stumbling block, 1 Corinthians 1:23). Paul's argument: the Hebrew Scriptures themselves prophesy this suffering-then-glory pattern. The Suffering Servant (Isaiah 53), the smitten Shepherd (Zechariah 13:7), and the pierced one (Zechariah 12:10) all pointed to Jesus. Paul insisted his gospel was no innovation but fulfillment of Israel's own prophetic hope.
Questions for Reflection
How does the suffering of Christ challenge modern prosperity gospel or triumphalist versions of Christianity?
What does Christ being 'the first to rise from the dead' reveal about the nature and purpose of His resurrection versus other biblical resuscitations?
How should the truth that Messiah brings light to 'both the people and the Gentiles' shape the church's mission and self-understanding today?
Related Resources
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Analysis & Commentary
That Christ should suffer (παθητὸς ὁ Χριστός, pathētos ho Christos)—Paul's defense centers on this scandalous truth: the Messiah must suffer. The adjective pathētos (capable of suffering) was theologically offensive to Jewish expectations of a conquering Messiah. Yet Isaiah 53, Psalm 22, and Daniel 9:26 all prophesy Messiah's suffering and death. Paul's entire gospel hangs on this: Christ's suffering wasn't defeat but divine plan.
The first that should rise from the dead (πρῶτος ἐξ ἀναστάσεως νεκρῶν, prōtos ex anastaseōs nekrōn)—Jesus is the firstfruits (1 Corinthians 15:20, 23), not the first chronologically (Lazarus, Jairus's daughter preceded Him), but the first to rise to immortal, glorified life. His resurrection inaugurates the new creation, guarantees believers' future resurrection, and validates His messianic claims. The Greek prōtos implies both priority and preeminence—Christ's resurrection is the prototype and power source for all others.
Should shew light unto the people, and to the Gentiles (φῶς μέλλειν καταγγέλλειν τῷ τε λαῷ καὶ τοῖς ἔθνεσιν, phōs mellein katangellein tō te laō kai tois ethnesin)—The risen Christ brings light (revelation, salvation, truth) to both Israel (laō, the covenant people) and Gentiles (ethnesin, the nations). This fulfills Isaiah 42:6 and 49:6: the Servant will be 'a light to the Gentiles.' Paul's own mission as apostle to the Gentiles flows directly from Messiah's universal saving work. The order—'people and Gentiles'—affirms 'to the Jew first, and also to the Greek' (Romans 1:16).