1 Corinthians 15:42–15:44

1 Corinthians 15:35-50 35. But some man will say, How are the dead raised up? and with what body do they come? 35. Sed dicet quispiam: Quomodo suscitabuntur mortui? quali nutem corpore venient? 36. Thou fool, that which thou sowest is not quickened, except it die: 36. Demens, tu quod seminas, non vivificatur nisi mortuum fuerit. 37. And that which thou sowest, thou sowest not that body that shall be, but bare grain, it may chance of wheat, or of some other grain: 37. Et quod seminas, non corpus quod nascentur, seminas, sed nudum granum: exempli gratis, tritici, nut alterius cujusvis generis: 38. But God giveth it a body as it hath pleased him, and to every seed his own body. 38. Deus autem illi dat corpus, quemadmodum voluerit, et unicuique seminum proprium corpus. 39. All flesh is not the same flesh: but there is one kind of flesh of men, another flesh of beasts, another of fishes, and another of birds. 39. Non omnis caro, eadem caro: sed alia caro hominum, alia vero cato pecudum, alia volucrum, alia piscium. 40. There are also celestial bodies, and bodies terrestrial: but the glory of the celestial is one, and the glory of the terrestrial is another. 40. Sunt et corpora coelestia, sunt corpora terrestria: quin etiam alia coelestium gloria, alia terrestrium. 41. There is one glory of the sun, and another glory of the moon, and another glory of the stars: for one star differeth from another star in glory. 41. Alia gloria solis, alia gloria lunae, alia gloria stellarum: stella a stella differt in gloria: 42. So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: 42. Sic et resurrectio mortuorum. Seminatur in corruptione, re surgit in incorruptione: [99] 43. It is sown in dishonour, it is raised in glory: it is sown in weakness; it is raised in power: 43. Seminatur in ignominia, resurgit in gloria: seminatur in infirmitate, resurgit in potentia: 44. It is sown a natural body; it is raised a spiritual body. There is a natural body, and there is a spiritual body. 44. Seminatur corpus animale, resurgit corpus spirituale: est corpus animale, est et corpus spirituale. 45. And so it is written, The first man Adam was made a living soul; the last Adam was made a quickening spirit. 45. Quemadmodum et scriptum eat, ( Genesis 2:7 ,) Factus est primus homo Adam in animam viventem, ultimus Adam in spiritum vivificantem. 46. Howbeit that was not first which is spiritual, but that which is natural; and afterward that which is spiritual. 46. Sed non primum quod spirituale est: sed animale, deinde spirituale. 47. The first man is of the earth, earthy: the second man is the Lord from heaven. 47. Primus homo ex terra terrenus, secundus homo, Dominus e coelo. 48. As is the earthy, such are they also that are earthy: and as is the heavenly, such are they also that are heavenly. 48. Qualis terrenus, tales et terreni, et qualis coelestis, tales et coelestes. 49. And as we have borne the image of the earthy, we shall also bear the image of the heavenly. 49. Et quemadmodum portavimus imaginem terreni, portabimus et imaginem coelestis. 50. Now this I say, brethren, that flesh and blood cannot inherit the kingdom of God; neither doth corruption inherit incorruption. 50. Hoc autem dico, fratres, quod cato et sanguis regnum Dei hereditate possidere non possunt, neque corruptio incorruptionem hereditate possidebit. 35. How will they be raised up? There is nothing that is more at variance with human reason than this article of faith. For who but God alone could persuade us that bodies, which are now liable to corruption, will, after having rotted away, or after they have been consumed by fire, or torn in pieces by wild beasts, will not merely be restored entire, but in a greatly better condition. Do not all our apprehensions of things straightway reject this as a thing fabulous, nay, most absurd? [100] Paul, with the view of removing entirely this appearance of absurdity, makes use of an anhypophora, [101] that is, he brings forward by way of objection, in the person of another, what appears at first view to be at variance with the doctrine of a resurrection. For this question is not that of one who inquires doubtingly as to the mode, but of one who argues from impossibility -- that is, what is said as to the resurrection is a thing incredible. Hence in his reply he repels such an objection with severity. Let us observe, then, that the persons who are here introduced as speaking, are those who endeavor to disparage, in a way of scoffing, a belief in the resurrection, on the ground of its being a thing that is impossible. 36. Thou fool, that which thou sowest The Apostle might have replied, that the mode, which is to us incomprehensible, is nevertheless easy with God. Hence, we must not here form our judgment according to our own understanding, but must assign to the stupendous and secret power of God the honor of believing, that it will accomplish what we cannot comprehend. He goes to work, however, in another way. For he shows, that the resurrection is so far from being against nature, that we have every day a clear illustration of it in the course of nature itself -- in the growth of the fruits of the earth. For from what but from rottenness spring the fruits that we gather out of the earth? For when the seed has been sown, unless the grains die, there will be no increase. Corruption, then, being the commencement and cause of production, we have in this a sort of picture of the resurrection. Hence it follows, that we are beyond measure spiteful and ungrateful in estimating the power of God, if we take from him what is already manifest before our eyes. 37. Thou sowest not that body that will spring up. This comparison consists of two parts -- first, that it is not to be wondered that bodies rise from rottenness, inasmuch as the same thing takes place as to seed; and secondly, that it is not at variance with reason, that our bodies should be restored in another condition, since, from bare grain, God brings forth so many ears of corn, clothed with admirable contrivance, and stored with grains of superior quality. As, however, he might seem to intimate, by speaking in this way, that many bodies will therefore rise out of one, he modifies his discourse in another way, by saying that God forms the body as it pleases him, meaning that in that also there is a difference in respect of quality. He adds, to every seed its own body By this clause he restricts what he had said respecting another body; for he says that, while the body is different, it is in such a way as to retain, nevertheless, its particular kind. 39. All flesh is not, etc. Here we have another comparison leading to the same conclusion, though there are some that explain it otherwise. For when he says, that under the name of flesh is comprehended the body of a man as well as of a beast, and yet the flesh in those two cases is different, he means by this that the substance indeed is the same, but there is a difference as to quality. The sum is this -- that whatever diversity we see in any particular kind is a sort of prelude of the resurrection, because God clearly shows, that it is no difficult thing with him to renew our bodies by changing the present condition of things. [102] 41. There is one glory of the sun, and another glory of the moon Not only is there a difference between heavenly bodies and earthly, but even the heavenly bodies have not all the same glory; for the sun surpasses the moon, and the other stars differ from each other. This dissimilarity, accordingly, appears [103] in the resurrection of the dead. A mistake, however, is commonly fallen into in the application; [104] for it is supposed that Paul meant to say, that, after the resurrection, the saints will have different degrees of honor and glory. This, indeed, is perfectly true, and is proved by other declarations of Scripture; but it has nothing to do with Paul's object. For he is not arguing as to what difference of condition there will be among the saints after the resurrection, but in what respect our bodies at present differ from those that we will one day receive. [105] He removes, then, every idea of absurdity, by instituting this comparison: The substance of the sun and moon is the same, but there is a great difference between them in point of dignity and excellence. Is it to be wondered, then, if our body puts on a more excellent quality? [106] "I do not teach that anything will take place at the resurrection but what is already presented before the eyes of all." That such is the meaning of the words is clear from the context. For whence and for what purpose would Paul make such a transition, were he now comparing them with one another in respect of the difference of their condition, while up to this point he has been comparing the present condition of all with their future condition, and immediately proceeds with that comparison? 43. It is sown in corruption That there may be no doubt remaining, Paul explains himself, by unfolding the difference between their present condition, and that which will be after the resurrection. What connection, then, would there be in his discourse, if he had intended in the first instance [107] to distinguish between the different degrees of future glory among the saints? There can, therefore, be no doubt, that he has been, up to this point, following out one subject. He now returns to the first similitude that he had made use of, but applies it more closely to his design. Or, if you prefer it, keeping up that similitude, he figuratively compares the time of the present life to the seed-time, and the resurrection to the harvest; and he says, that our body is now, indeed, subject to mortality and ignominy, but will then be glorious and incorruptible. He says the same thing in other words in Philippians 3:21 Christ will change our vile body, that he may make it like to his own glorious body. 44. It is sown an animal body. As he could not express each particular by enumerating one by one, he sums up all comprehensively in one word, by saying that the body is now animal, [108] but it will then be spiritual. Now that is called animal which is quickened by (anima) the soul: that is spiritual which is quickened by the Spirit. [109] Now it is the soul that quickens the body, so as to keep it from being a dead carcase. Hence it takes its title very properly from it. After the resurrection, on the other hand, that quickening influence, which it will receive from the Spirit, will be more excellent. [110] Let us, however, always bear in mind, what we have seen previously -- that the substance of the body is the same, [111] and that it is the quality only that is here treated of. Let the present quality of the body be called, for the sake of greater plainness, animation; [112] let the future receive the name of inspiration. For as to the soul's now quickening the body, that is effected through the intervention of many helps; for we stand in need of drink, food, clothing, sleep, and other things of a similar nature. Hence the weakness of animation is clearly manifested. The energy of the Spirit, on the other hand, for quickening, will be much more complete, and, consequently, exempted from necessities of that nature. This is the simple and genuine meaning of the Apostle; that no one may, by philosophizing farther, indulge in airy speculations, as those do, who suppose that the substance of the body will be spiritual, while there is no mention made here of substance, and no change will be made upon it. 45. As it is written, The first Adam was made Lest it should seem to be some new contrivance as to the animal body, [113] he quotes Scripture, which declares that Adam became a living soul, ( Genesis 2:7 ) -- meaning, that his body was quickened by the soul, so that he became a living man. It is asked, what is the meaning of the word soul here? It is well known, that the Hebrew word nphs, (nephesh,) which Moses makes use of, is taken in a variety of senses; but in this passage it is taken to mean either vital motion, or the very essence of life itself. The second of these I rather prefer. I observe that the same thing is affirmed as to beasts -- that they were made a living soul, ( Genesis 1:20 , 24;) but as the soul of every animal must be judged of according to its kind, there is nothing to hinder that a soul, that is to say, vital motion, may be common to all; and yet at the same time the soul of man may have something peculiar and distinguishing, namely, immortal essence, as the light of intelligence and reason. The last Adam. This expression we do not find anywhere written. [114] Hence the phrase, It is written, must be understood as referring exclusively to the first clause; but after bringing forward this testimony of Scripture, the Apostle now begins in his own person to draw a contrast between Christ and Adam. "Moses relates that Adam was furnished with a living soul; Christ, on the other hand, is endowed with a life-giving Spirit. Now it is a much greater thing to be life, or the source of life, than simply to live." [115] It must be observed, however, that Christ did also, like us, become a living soul; but, besides the soul, the Spirit of the Lord was also poured-out upon him, that by his power he might rise again from the dead, and raise up others, This, therefore, must be observed, in order that no one may imagine, (as Apollinaris [116] did of old,) that the Spirit was in Christ in place of a soul. And independently of this, the interpretation of this passage may be taken from the eighth chapter of the Romans, where the Apostle declares, that the body, indeed, is dead, on account of sin, and we carry in us the elements of death; but that the Spirit of Christ, who raised him up from the dead, dwelleth also in us, and that he is life, to raise up us also one day from the dead. ( Romans 8:10 , 11.) From this you see, that we have living souls, inasmuch as we are men, but that we have the life-giving Spirit of Christ poured out upon us by the grace of regeneration. In short, Paul's meaning is, that the condition that we obtain through Christ is greatly superior to the lot of the first man, because a living soul was conferred upon Adam in his own name, and in that of his posterity, but Christ has procured for us the Spirit, who is life. Now as to his calling Christ the last Adam, the reason is this, that as the human race was created in the first man, so it is renewed in Christ. I shall express it again, and more distinctly: All men were created in the first man, because, whatever God designed to give to all, he conferred upon that one man, so that the condition of mankind was settled in his person. He by his fall [117] ruined himself and those that were his, because he drew them all, along with himself, into the same ruin: Christ came to restore our nature from ruin, and raise it up to a better condition than ever. They [118] are then, as it were, two sources, or two roots of the human race. Hence it is not without good reason, that the one is called the first man, and the other the last. This, however, gives no support to those madmen, who make Christ to be one of ourselves, as though there were and always had been only two men, and that this multitude which we behold, were a mere phantom! A similar comparison occurs in Romans 5:12 46. But this is not first, which is spiritual. "It is necessary," says he, "that before we are restored in Christ, we derive our origin from Adam, and resemble him. Let us, therefore, not wonder, if we begin with the living soul, for as being born precedes in order being born again, so living precedes rising again." 47. The first Adam was from the earth. The animal life comes first, because the earthy man is first. [119] The spiritual life will come afterwards, as Christ, the heavenly man, came after Adam. Now the Manichees perverted this passage, with the view of proving that Christ brought a body from heaven into the womb of the Virgin. They mistakingly imagined, however, that Paul speaks here of the substance of the body, while he is discoursing rather as to its condition, or quality. Hence, although the first man had an immortal soul, and that too, not taken from the earth, yet he, nevertheless, savoured of the earth, from which his body had sprung, and on which he had been appointed to live. Christ, on the other hand, brought us from heaven a life-giving Spirit, that he might regenerate us into a better life, and elevated above the earth. [120] In fine, we have it from Adam -- that we live in this world, as branches from the root: Christ, on the other hand, is the beginning and author of the heavenly life. But some one will say in reply, Adam is said to be from the earth -- Christ from heaven; the nature of the comparison [121] requires this much, that Christ have his body from heaven, as the body of Adam was formed from the earth; or, at least, that the origin of man's soul should be from the earth, but that Christ's soul had come forth from heaven. I answer, that Paul had not contrasted the two departments of the subject with such refinement and minuteness, (for this was not necessary;) but when treating of the nature of Christ and Adam, he made a passing allusion to the creation of Adam, that he had been formed from the earth,, and at the same time, for the purpose of commending Christ's excellence, he states, that he is the Son of God, who came down to us from heaven, and brings with him, therefore, a heavenly nature and influence. This is the simple meaning, while the refinement of the Manichees is a mere calumny. We must, however, reply to another objection still. For Christ, so long as he lived in the world, lived a life similar to ours, and therefore earthly: hence it is not a proper contrast. The solution of this question will serve farther to refute the contrivance [122] of the Manichees. For we know, that the body of Christ was liable to death, and that it was exempted from corruption, not by its essential property, (as they speak,) [123] but solely by the providence of God. Hence Christ was not merely earthy as to the essence of his body, but was also for a time in an earthly condition; for before Christ's power could show itself in conferring the heavenly life, it was necessary that he should die in the weakness of the flesh, ( 2 Corinthians 13:4 .) Now this heavenly life appeared first in the resurrection, that he might quicken us also. 49. As we have borne Some have thought, that there is here an exhortation to a pious and holy life, into which Paul was led by way of digression; and on that account they have changed the verb from the future tense into the hortative mood. Nay more, in some Greek manuscripts the reading is phoresomen (let us bear,) [124] but as that does not suit so well in respect of connection, let us adopt in preference what corresponds better with the object in view and the context. [125] Let us observe, in the first place, that this is not an exhortation, but pure doctrine, and that he is not treating here of newness of life, but pursues, without any interruption, the thread of his discourse respecting the resurrection of the flesh. The meaning accordingly will be this: "As the animal nature, which has the precedency in us, is the image of Adam, so we shall be conformed to Christ in the heavenly nature; and this will be the completion of our restoration. For we now begin to bear the image of Christ, and are every day more and more transformed into it; [126] but that image consists in spiritual regeneration. But then it will be fully restored both in body and in soul, and what is now begun will be perfected, and accordingly we will obtain in reality what we as yet only hope for." If, however, any one prefers a different reading, this statement will serve to spur forward the Corinthians; and if there had been a lively meditation of sincere piety and a new life, it might have been the means of kindling up in them at the same time the hope of heavenly glory. 50. Now this I say This clause intimates, that what follows is explanatory of the foregoing statement. "What I have said as to bearing the image of the heavenly Adam means this -- that we must be renewed in respect of our bodies, inasmuch as our bodies, being liable to corruption, cannot inherit God's incorruptible kingdom. Hence there will be no admission for us into the kingdom of Christ, otherwise than by Christ's renewing us after his own image." Flesh and blood, however, we must understand, according to the condition in which they at present are, for our flesh will be a participant in the glory of God, but it will be -- as renewed and quickened by the Spirit of Christ. Footnotes: [99] The Latin text "Seminatur in corruptione, re surgit in incorruptione:" in the original manuscript was at the beginning of verse 43, I have moved it to match the Vulgate (possible error in the Edinburgh edition.) -- fj. [100] "Comme la plus grande absux, dite du monde;" -- "As the greatest absurdity in the world." [101] See Calvin on the Corinthians, [10]vol. 1, p. 281, n. 1. [102] "Nearly allied to these are the examples of peculiar transformations undergone by various insects, and the state of rest and insensibility which precede those transformations; such as the chrysalis or aurelia state of butterflies, moths, and silkworms. The myrmeleon forniicaleo, of whose larva, and its extraordinary history, Reaumur and Roesel have given accurate descriptions, continues in its insensible or chrysalis state about four weeks. The libellula, or dragon-fly, continues still longer in its state of inaction. Naturalists tell us that the worm repairs to the margin of its pond, in quest of a convenient place of abode, during its insensible state. It attaches itself to a plant, or piece of dry wood, and the skin, which gradually becomes parched and brittle, at last splits opposite to the upper part of the thorax: through this aperture the insect, now become winged, quickly pushes its way, and being thus extricated front confinement, begins to expand its wings, to flutter, and, finally, to launch into the air with that gracefulness and ease which are peculiar to this majestic tribe. Now who that saw, for the first time, the little pendant coffin in which the insect lay entombed, and was ignorant of the transformation of which we are now speaking, would ever predict that, in a few weeks, perhaps in a few days or hours, it would become one of the most elegant and active of winged insects? And who that contemplates, with the mind of a philosopher, this current transformation, and knows that two years before the insect mounts into the air, even while it is living in water, it has the rudiments of wings, can deny that the body of a dead man may, at some future period, be again invested with vigor and activity, and soar to regions for which some latent organization may have peculiarly fitted it?" -- Olythus Gregory's Letters on the Evidences of the Christian Religion, page 225. -- Ed. [103] "Ceste dinersite de qualite se monstre;" -- "This difference of quality shows itself." [104] "En l'application de ceste similitude;" -- "In the application of this similitude." [105] "Comment different nos corps que nons auons maintenant de ceux que nons aurons apres;" -- "In what respect our bodies, which we have now, will differ from those that we shall have afterwards." [106] "Qu'il n'ha maintenant;" -- "Than it has now." [107] "Au propos precedent;" -- "In the foregoing statement." [108] "It is generally agreed on by the best expositors, that psuchikos here, as being opposed to peumatikos, (spiritual,) especially as the expression is used with a reference to the words of Moses respecting the body of Adam, egeneto eis psuchen zosan (became a living soul,) must signify animal, (literally that which draws in the breath of life, necessary to the existence of all animal bodies,) that which is endowed with faculties of sense, and has need of food, drink, and sleep for its support." -- Bloomfield. "Psuchikon not phusikon. (says Granville Penn,) and therefore not naturale' but animale,' as rendered in the Latin. Wiclif," (he adds,) "strangely rendered, from the Vulg., a beastli bodi,' in correcting whom, our revisers would have done well to prefer animal' to natural.'" -- Ed. [109] "Au reste la ou nous traduisons, Sensuel, il y auroit a le tourner au plus pres du Grec, Animal: c'est a dire, gouuerne et viuifie de l'ame. Voyla donc que signifie Le corps sensuel. Le corps spirituel est celuy qui est viuifie de l'Esprit;" -- "But what we translate sensual, might be rendered, more closely to the Greek, animal: that is to say, governed and quickened by the soul. Mark then what is meant by the sensual body. The spiritual body is that which is quickened by the Spirit." [110] "Sera vne chose beaucoup plus excellente;" -- "Will be a thing much more excellent." [111] "La substance du corps sera tousiours vne;" -- "The substance of the body will always be the same." [112] "Animation, qui est nom descendant de ce mot Ame;" -- "Animation, which is a name derived from this word Soul." [113] "Vne nouuelle imagination qu'il ait forgee;" -- "A new fancy that he had contrived." [114] "Ceci n'est point trouue en lieu quelconque de l'Escriture;" -- "This is not found in any passage of Scripture." [115] "As it is said, Adam was at first a living soul, (So God breathed into him the breath of life,' -- that pure, divine, and heavenly breath,) and he became a living soul;' so, then to have asked the question, What is man?' must have been to receive the answer, He is a living soul: he is all soul, and that soul all life.' But now is this living soul buried in flesh, a lost thing to all the true, and great, and noble ends and purposes of that life which was at first given it. It is true, indeed, that this is a thing much less than what is said of the second Adam, in 1 Corinthians 15:45 . The first man Adam was made a living soul; the second Adam was a quickening Spirit.' This latter is a great deal more. A living soul signified him to live himself; but a quickening spirit signifies a power to make others live. That the first Adam could not do; the more excellent kind of life which he had (for there was a complication of lives in the first creation of this man) he could not lose: but he could not give. He could not lose it from himself; but he could never have given it, by any power or immediate efficiency of his own, to another. Here the second Adam -- the constitution of the second Adam -- was far above that of the first, in that he could quicken others -- a quickening spirit, not only quickened passively, but quickened actively, such a spirit as could give spirit, and diffuse life." -- Howe's Works, (Lond. 1834,) page 1209. -- Ed. [116] The views held by Apollinaris were as follows: "Christum corpus assumpsisse sine anima, quod pro anima ei fuerit deitas illudque corpus consubstantiale fuisse deitati, nec ex substantia Martin efformatum;" -- "That Christ assumed a body without a stud, because Deity was to him in place of a stud, and that body was co-essential with Deity, and was not formed from the substance of Mary." -- See Mastrieht's Theology, (1698,) volume ii. page 975. "Apollinaris, or Apollinarius, taught that the Son of God assumed manhood without a soul, (psuches aneu,) as Socrates relates; but afterwards, changing his mind, he said that he assumed a soul, but that it did not possess the intelligent or rational principle, (noun de ouk exeis auten) and that the logos (word) was instead of that principle, (antisou)" -- Dick's Lectures on Theology volume iii. page 22. -- Ed. [117] "Le poure mal-heureux par sa transgression;" -- "The poor miserable creature by his transgression." [118] "Adam done et Christ;" -- "Adam and Christ, therefore." [119] "La vie sensuelle, ou animale, c'est a dire, que nous auons par le moyen de l'ame, precede;" -- "The sensual or animal life, that is to say, what we have by means of the soul, comes first." [120] "Plus haute et excellente que la terre;" -- "Higher and more excellent than the earth." [121] "La nature de l'antithese et comparison;" -- "The nature of the contrast and comparison." [122] "La meschante imagination;" -- "The wicked fancy." [123] "Afin que Fuse du terme commun;" -- "To use the common phrase." [124] "Pourtant en lieu de Nous porterons, aucuns ont traduit Portons. Et mesme aucuns liures Grecs le lisent ainsi;" -- "Hence instead of We shall bear, some have rendered it, Let us bear. And even some Greek manuscripts read it thus." [125] The Alexandrine manuscript, with some others, reads phoresomen, let us bear. The rendering of the Vulgate is portemus -- (let us bear.) Wiclif (1380) following the Vulgate, as he is wont, renders as follows: bere we also the ymage of the heuenli. -- Ed. [126] "Car nons ne faisons encore que commencer a porter l'image de Jesus Christ;" -- "For as yet we do but begin to bear the image of Jesus Christ."

{23} So also is the resurrection of the dead. It is {s} sown in corruption; it is raised in incorruption: (23) He makes three manner of qualities of the bodies being raised: first, incorruption, that is, because they will be sound and altogether of a nature that can not be corrupt. Second, glory, because they will be adorned with beauty and honour. Third, power, because they will continue everlasting, without food, drink, and all other helps, without which this frail life cannot keep itself from corruption. (s) Is buried, and man is hid as seed in the ground.

So also is the resurrection of the dead. It is sown in corruption; it is raised in incorruption: So also is the resurrection — Whether there are degrees of glory, as it seems probable, so we shall certainly know, when we come to heaven. Three glimpses of the body’s glory were seen, in Moses’ face, in Christ’s transfiguration, and in Stephen’s countenance.

So also is the resurrection of the dead; that is, so shall it be, as to the bodies of the saints, in the resurrection. The same bodies of the saints shall rise, though with qualities, and in a condition, much different from what they were when they fell; as the same grain of wheat shooteth up, though with another body: and as there is a difference between celestial and terrestrial bodies, and between celestial bodies themselves; so there will be a difference between the bodies of the saints, now that they are only of the earth, earthy, from what they shall be in the resurrection; which difference he openeth in several particulars. It is sown in corruption, it is raised in incorruption : it is sown that is, it dieth and is buried in such a state, that it is subject to putrefaction; but when it shall be again raised from the dead, it shall be subject to no putrefaction or corruption: so 1 Corinthians 15:52 : The dead shall be raised incorruptible.

So also is the resurrection of the dead,.... This will be the case and condition of risen bodies, they will be as different from what they now are, though they will be the same in substance, as a stalk of wheat in its blade and ear, and full corn in the ear, is from the naked grain, when cast into the earth; or as the flesh of men is from the flesh of beasts, fishes, and birds; or as celestial bodies from terrestrial ones; or as the glory of the sun differs from the glory of the moon and stars; or as one star differs from another star in glory; that this is the apostle's sense is clear from the induction of particulars following, by which he explains in clear terms what he before signified by similitudes: it is sown in corruption; it should be observed, that the word sown, in this and the following verses, does not merely relate to the interment of the body, but also to its generation; and includes its state, condition, and character, during life; as well as points out what it is at death, and its sepulture in the earth: it is from first to last a corruptible body; it is born frail and mortal, and liable to corruption and death; it is corrupted with sin, and so a vile body; there is a world of iniquity in one of its members, the tongue, and what then must there be in all its parts? but besides this moral corruption, in which it is during the present state, it is liable to a natural one; from the crown of the head to the sole of the foot, it may be covered with wounds, bruises, and putrefying sores; a right arm may be dried up and withered away, and a leg may corrupt and mortify, and so any other part; the whole is supported by corruptible things, by meat that perisheth; and which if it did not corrupt and perish, would not be nourishing; and as meats are for the belly, and the belly for meats, in a short time God will destroy both it and them; the whole frame and texture of the body will be dissolved by death, and be brought to worms, corruption, and dust; and in this case will lie in the grave till the resurrection morn: it is raised in incorruption: the very same body that was sown, generated, lived, and died, shall be raised again, but different from what it was; it will be incorruptible; its parts will be no more subject to corruption; it will not be supported by corruptible things; it will be immortal, and never die more, and will be clear of all its moral corruption; it will no more be a vile body, but fashioned like to the holy and glorious body of Christ.

1. How are the dead raised up? that is, by what means? How can they be raised? 2. As to the bodies which shall rise. Will it be with the like shape, and form, and stature, and members, and qualities? The former objection is that of those who opposed the doctrine, the latter of curious doubters. To the first the answer is, This was to be brought about by Divine power; that power which all may see does somewhat like it, year after year, in the death and revival of the corn. It is foolish to question the Almighty power of God to raise the dead, when we see it every day quickening and reviving things that are dead. To the second inquiry; The grain undergoes a great change; and so will the dead, when they rise and live again. The seed dies, though a part of it springs into new life, though how it is we cannot fully understand. The works of creation and providence daily teach us to be humble, as well as to admire the Creator's wisdom and goodness. There is a great variety among other bodies, as there is among plants. There is a variety of glory among heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly bodies. The bodies of the dead, when they rise, will be fitted for the heavenly state; and there will be a variety of glories among them. Burying the dead, is like committing seed to the earth, that it may spring out of it again. Nothing is more loathsome than a dead body. But believers shall at the resurrection have bodies, made fit to be for ever united with spirits made perfect. To God all things are possible. He is the Author and Source of spiritual life and holiness, unto all his people, by the supply of his Holy Spirit to the soul; and he will also quicken and change the body by his Spirit. The dead in Christ shall not only rise, but shall rise thus gloriously changed. The bodies of the saints, when they rise again, will be changed. They will be then glorious and spiritual bodies, fitted to the heavenly world and state, where they are ever afterwards to dwell. The human body in its present form, and with its wants and weaknesses, cannot enter or enjoy the kingdom of God. Then let us not sow to the flesh, of which we can only reap corruption. And the body follows the state of the soul. He, therefore, who neglects the life of the soul, casts away his present good; he who refuses to live to God, squanders all he has.

42. sown—Following up the image of seed. A delightful word instead of burial. in corruption—liable to corruption: corruptible: not merely a prey when dead to corruption; as the contrast shows, "raised in incorruption," that is, not liable to corruption: incorruptible.

So also is the resurrection - In a manner similar to the grain that is sown, and to the different degrees of splendor and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection. It is sown - In death. As we sow or plant the kernel in the earth. In corruption - In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust. It is raised in incorruption - It will be so raised. In the previous verses 1 Corinthians 15:36-41 he had reasoned from analogy, and had demonstrated that it was possible that the dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. They body would be raised "in incorruption," "uncorruptible" 1 Corinthians 15:52 ; that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb.

So also (is) the resurrection of the dead It is sown in corruption, it is raised in incorruption: So also is the resurrection of the dead . That is, as the heavenly bodies differ from the earthly bodies, and as one star differs from another star, so the resurrection body will differ from our present body. The apostle does not mean that as one star differs from another star in glory, so one risen believer will differ from another. This, no doubt, is true; but it is not what Paul here says or intimates. His object is simply to show the absurdity of the objection founded on the assumption that the body hereafter must be what it is here. He shows that it may be a body and yet differ as much from what it is now as the light of the sun differs from a piece of clay. He therefore proceeds to show wherein this difference consists. The body is sown in corruption; it is raised in incorruption . The figure of the seed is again introduced. The bodies of the saints are as seed sown in the ground, not there to be lost or to remain; but at the appointed time, to rise in a state the very reverse of that in which they were committed to the dust. It is sown in corruption , i.e. it is now a corruptible body, constantly tending to decay, subject to disease and death, and destined to entire dissolution. It is raised in incorruption . Hereafter it will be imperishable; free from all impurity, and incapable of decay.