30Why do we also stand in jeopardy every hour?
31I affirm, by the boasting in you which I have in Christ Jesus our Lord, I die daily.
32If I fought with animals at Ephesus for human purposes, what does it profit me? If the dead are not raised, then “let’s eat and drink, for tomorrow we die.”
33Don’t be deceived! “Evil companionships corrupt good morals.”
34Wake up righteously, and don’t sin, for some have no knowledge of God. I say this to your shame.
35But someone will say, “How are the dead raised?” and, “With what kind of body do they come?”
36You foolish one, that which you yourself sow is not made alive unless it dies.
37That which you sow, you don’t sow the body that will be, but a bare grain, maybe of wheat, or of some other kind.
38But God gives it a body even as it pleased him, and to each seed a body of its own.
39All flesh is not the same flesh, but there is one flesh of men, another flesh of animals, another of fish, and another of birds.
40There are also celestial bodies and terrestrial bodies; but the glory of the celestial differs from that of the terrestrial.
41There is one glory of the sun, another glory of the moon, and another glory of the stars; for one star differs from another star in glory.
42So also is the resurrection of the dead. The body is sown perishable; it is raised imperishable.
43It is sown in dishonor; it is raised in glory. It is sown in weakness; it is raised in power.
44It is sown a natural body; it is raised a spiritual body. There is a natural body and there is also a spiritual body.
45So also it is written, “The first man, Adam, became a living soul.” The last Adam became a life-giving spirit.
46However that which is spiritual isn’t first, but that which is natural, then that which is spiritual.
47The first man is of the earth, made of dust. The second man is the Lord from heaven.
48As is the one made of dust, such are those who are also made of dust; and as is the heavenly, such are they also that are heavenly.
49As we have borne the image of those made of dust, let’s also bear the image of the heavenly.
50Now I say this, brothers, that flesh and blood can’t inherit God’s Kingdom; neither does the perishable inherit imperishable.
51Behold, I tell you a mystery. We will not all sleep, but we will all be changed,
52in a moment, in the twinkling of an eye, at the last trumpet. For the trumpet will sound and the dead will be raised incorruptible, and we will be changed.
53For this perishable body must become imperishable, and this mortal must put on immortality.
54But when this perishable body will have become imperishable, and this mortal will have put on immortality, then what is written will happen: “Death is swallowed up in victory.”
55“Death, where is your sting? Hades, where is your victory?”
56The sting of death is sin, and the power of sin is the law.
57But thanks be to God, who gives us the victory through our Lord Jesus Christ.
58Therefore, my beloved brothers, be steadfast, immovable, always abounding in the Lord’s work, because you know that your labor is not in vain in the Lord.
Drawn from the public-domain commentaries and Spurgeon sermons that cover this exact passage · ~896 words.
Matthew Henry. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. Nay, (3.) There is a variety of glory among heavenly bodies themselves: There is one glory of the sun, and another of the moon, and another of the stars; for one star differs from another star in glory, Co1 15:41. To speak directly to the point: So also, says he, is the resurrection of the dead; so (as the plant growing out of the putrefied grain), so as no longer to be a terrestrial but a celestial body, and varying in glory from the other dead, who are raised, as one star does from another. If the deputed lord of this lower creation could do the one, cannot the Lord from heaven, the Lord of heaven and earth, do the other? (3.) We must first have natural bodies from the first Adam before we can have spiritual bodies from the second (Co1 15:49); we must bear the image of the earthy before we can bear the image of the heavenly.
Jamieson–Fausset–Brown. As the kinds of flesh, however widely differing from one another, do not cease to be flesh, so the kinds of bodies, however differing from one another, are still bodies. one glory of . . . sun . . . another . . . of . . . moon--The analogy is not to prove different degrees of glory among the blessed (whether this may be, or not, indirectly hinted at), but this: As the various fountains of light, which is so similar in its aspect and properties, differ (the sun from the moon, and the moon from the stars; and even one star from another star, though all seem so much alike); so there is nothing unreasonable in the doctrine that our present bodies differ from our resurrection bodies, though still continuing bodies. so--in accordance with the distinction just mentioned between the natural or animal-souled body and the spiritual body. it is written-- (Gen 2:7); "Man became (was made to become) a living soul," that is, endowed with an animal soul, the living principle of his body. the last Adam--the LAST Head of humanity, who is to be fully manifested in the last day, which is His day (Joh 6:39).
John Calvin. 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. 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. 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, 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.
C. H. Spurgeon, sermons. He does not laugh at it; he does not say, “Oh, it is nothing to die;” he describes death as a monster; he speaks of it as having a sting; he tells us wherein the strength of that sting lies; and even in the exclamation of triumph, he imputes that victory not to unaided flesh, but he says, “Thanks be to God, who giveth us the victory through our Lord Jesus Christ.” When I select such a text as this, I feel that I cannot preach from it. He tells us of no bridge across the river Death; he does not give us the faintest hope that it is possible to emerge from this state of existence into another without dying; he describes the monster as being exactly in our path, and with it we must fight, each man personally, separately, and alone; each man must die; we all must cross the black stream; each one of us must go through the iron gate. So, when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
Matthew Henry
chapter
In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection (Co1 15:1-11). II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead (Co1 15:12-19). III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations (Co1 15:20-34). IV. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection (v. 35-50). V. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave (Co1 15:51-57). And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him (Co1 15:58).
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20–34
In this passage the apostle establishes the truth of the resurrection of the dead, the holy dead, the dead in Christ,
I. On the resurrection of Christ. 1. Because he is indeed the first-fruits of those that slept, Co1 15:20. He has truly risen himself, and he has risen in this very quality and character, as the first-fruits of those who sleep in him. As he has assuredly risen, so in his resurrection there is as much an earnest given that the dead in him shall rise as there was that the Jewish harvest in general should be accepted and blessed by the offering and acceptance of the first-fruits. The whole lump was made holy by the consecration of the first-fruits (Rom 11:16), and the whole body of Christ, all that are by faith united to him, are by his resurrection assured of their own. As he has risen, they shall rise; just as the lump is holy because the first fruits are so. He has not risen merely for himself, but as head of the body, the church; and those that sleep in him God will bring with him, Th1 4:14. Note, Christ's resurrection is a pledge and earnest of ours, if we are true believers in him; because he has risen, we shall rise. We are a part of the consecrated lump, and shall partake of the acceptance and favour vouchsafed the first-fruits. This is the first argument used by the apostle in confirmation of the truth; and it is, 2. Illustrated by a parallel between the first and second Adam. For, since by man came death, it was every way proper that by man should come deliverance from it, or, which is all one, a resurrection, Co1 15:21. And so, as in Adam all die, in Christ shall all be made alive; as through the sin of the first Adam all men became mortal, because all derived from him the same sinful nature, so through the merit and resurrection of Christ shall all who are made to partake of the Spirit, and the spiritual nature, revive, and become immortal. All who die die through the sin of Adam; all who are raised, in the sense of the apostle, rise through the merit and power of Christ. But the meaning is not that, as all men died in Adam, so all men, without exception, shall be made alive in Christ; for the scope of the apostle's argument restrains the general meaning. Christ rose as the first-fruits; therefore those that are Christ's (Co1 15:23) shall rise too. Hence it will not follow that all men without exception shall rise too; but it will fitly follow that all who thus rise, rise in virtue of Christ's resurrection, and so that their revival is owing to the man Christ Jesus, as the mortality of all mankind was owing to the first man; and so, as by man came death, by man came deliverance. Thus it seemed fit to the divine wisdom that, as the first Adam ruined his posterity by sin, the second Adam should raise his seed to a glorious immortality. 3. Before he leaves the argument he states that there will be an order observed in their resurrection. What that precisely will be we are nowhere told, but in the general only here that there will be order observed. Possibly those may rise first who have held the highest rank, and done the most eminent service, or suffered the most grievous evils, or cruel deaths, for Christ's sake. It is only here said that the first-fruits are supposed to rise first, and afterwards all who are Christ's, when he shall come again. Not that Christ's resurrection must in fact go before the resurrection of any of his, but it must be laid as the foundation: as it was not necessary that those who lived remote from Jerusalem must go thither and offer the first-fruits before they could account the lump holy, yet they must be set apart for this purpose, till they could be offered, which might be done at any time from pentecost till the feast of dedication. See Bishop Patrick on Num 24:2. The offering of the first-fruits was what made the lump holy; and the lump was made holy by this offering, though it was not made before the harvest was gathered in, so it were set apart for that end, and duly off…
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35–50
The apostle comes now to answer a plausible and principal objection against the doctrine of the resurrection of the dead, concerning which observe the proposal of the objection: Some man will say, How are the dead raised up? And with what body do they come? Co1 15:35. The objection is plainly two-fold. How are they raised up? that is, "By what means? How can they be raised? What power is equal to this effect?" It was an opinion that prevailed much among the heathens, and the Sadducees seem to have been in the same sentiment, that it was not within the compass of divine power, mortales aeternitate donare, aut revocare defunctos - to make mortal men immortal, or revive and restore the dead. Such sort of men those seem to have been who among the Corinthians denied the resurrection of the dead, and object here, "How are they raised? How should they be raised? Is it not utterly impossible?" The other part of the objection is about the quality of their bodies, who shall rise: "With what body will they come? Will it be with the same body, with like shape, and form, and stature, and members, and qualities, or various?" The former objection is that of those who opposed the doctrine, the latter the enquiry of curious doubters.
I. To the former the apostle replies by telling them this was to be brought about by divine power, that very power which they had all observed to do something very like it, year after year, in the death and revival of the corn; and therefore it was an argument of great weakness and stupidity to doubt whether the resurrection of the dead might not be effected by the same power: Thou fool! that which thou sowest is not quickened unless it die, Co1 15:36. It must first corrupt, before it will quicken and spring up. It not only sprouts after it is dead, but it must die that it may live. And why should any be so foolish as to imagine that the man once dead cannot be made to live again, by the same power which every year brings the dead grain to life? This is the substance of the apostle's answer to the first question. Note, It is a foolish thing to question the divine power to raise the dead, when we see it every day quickening and reviving things that are dead.
II. But he is longer in replying to the second enquiry.
1. He begins by observing that there is a change made in the grain that is sown: It is not that body which shall be that is sown, but bare grain, of wheat or barley, etc.; but God gives it such a body as he will, and in such way as he will, only so as to distinguish the kinds from each other. Every seed sown has its proper body, is constituted of such materials, and figured in such a manner, as are proper to it, proper to that kind. This is plainly in the divine power, though we no more know how it is done than we know how a dead man is raised to life again. It is certain the grain undergoes a great change, and it is intimated in this passage that so will the dead, when they rise again, and live again, in their bodies, after death.
2. He proceeds hence to observe that there is a great deal of variety among others bodies, as there is among plants: as, (1.) In bodies of flesh: All flesh is not the same; that of men is of one kind, that of beasts another, another that of fishes, and that of birds another, Co1 15:39. There is a variety in all the kinds, and somewhat peculiar in every kind, to distinguish it from the other. (2.) In bodies celestial and terrestrial there is also a difference; and what is for the glory of one is not for the other; for the true glory of every being consists in its fitness for its rank and state. Earthly bodies are not adapted to the heavenly regions, nor heavenly bodies fitted to the condition of earthly beings. Nay, (3.) There is a variety of glory among heavenly bodies themselves: There is one glory of the sun, and another of the moon, and another of the stars; for one star differs from another star in glory, Co1 15:41. All this is to intimate to us that the bodies of the dead, …
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51–57
To confirm what he had said of this change,
I. He here tells them what had been concealed from or unknown to them till then - that all the saints would not die, but all would be changed. Those that are alive at our Lord's coming will be caught up into the clouds, without dying, Th1 4:11. But it is plain from this passage that it will not be without changing from corruption to incorruption. The frame of their living bodies shall be thus altered, as well as those that are dead; and this in a moment, in the twinkling of an eye, Co1 15:52. What cannot almighty power effect? That power that calls the dead into life can surely thus soon and suddenly change the living; for changed they must be as well as the dead, because flesh and blood cannot inherit the kingdom of God. This is the mystery which the apostle shows the Corinthians: Behold, I show you a mystery; or bring into open light a truth dark and unknown before. Note, There are many mysteries shown to us in the gospel; many truths that before were utterly unknown are there made known; many truths that were but dark and obscure before are there brought into open day, and plainly revealed; and many things are in part revealed that will never be fully known, nor perhaps clearly understood. The apostle here makes known a truth unknown before, which is that the saints living at our Lord's second coming will not die, but be changed, that this change will be made in a moment, in the twinkling of an eye, and at the sound of the last trump; for, as he tells us elsewhere, the Lord himself shall descend with a shout, with a voice of the archangel, and with the trump of God (Th1 4:16), so here, the trumpet must sound. It is the loud summons of all the living and all the dead, to come and appear at the tribunal of Christ. At this summons the graves shall open, the dead saints shall rise incorruptible, and the living saints be changed to the same incorruptible state, Co1 15:52.
II. He assigns the reason of this change (Co1 15:53): For this corruptible must put on incorruption, and this mortal must put on immortality. How otherwise could the man be a fit inhabitant of the incorruptible regions, or be fitted to possess the eternal inheritance? How can that which is corruptible and mortal enjoy what is incorruptible, permanent, and immortal? This corruptible body must be made incorruptible, this mortal body must be changed into immortal, that the man may be capable of enjoying the happiness designed for him. Note, It is this corruptible that must put on incorruption; the demolished fabric that must be reared again. What is sown must be quickened. Saints will come in their own bodies (Co1 15:38), not in other bodies.
III. He lets us know what will follow upon this change of the living and dead in Christ: Then shall be brought to pass that saying, Death is swallowed up in victory; or, He will swallow up death in victory. Isa 25:8. For mortality shall be then swallowed up of life (Co2 5:4), and death perfectly subdued and conquered, and saints for ever delivered from its power. Such a conquest shall be obtained over it that it shall for ever disappear in those regions to which our Lord will bear his risen saints. And therefore will the saints hereupon sing their epinikion, their song of triumph. Then, when this mortal shall have put on immortality, will death be swallowed up, for ever swallowed up, eis nikos. Christ hinders it from swallowing his saints when they die; but, when they rise again, death shall, as to them, be swallowed for ever. And upon this destruction of death will they break out into a song of triumph.
1. They will glory over death as a vanquished enemy, and insult this great and terrible destroyer: "O death! where is thy sting? Where is now thy sting, thy power to hurt? What mischief hast thou done us? We are dead; but behold we live again, and shall die no more. Thou art vanquished and disarmed, and we are out of the reach of thy deadly dart. Where now is thy fatal artillery? Wh…
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58
In this verse we have the improvement of the whole argument, in an exhortation, enforced by a motive resulting plainly from it.
I. An exhortation, and this threefold: - 1. That they should be stedfast - hedraioi, firm, fixed in the faith of the gospel, that gospel which he had preached and they had received, namely, That Christ died for our sins, and arose again the third day, according to the scriptures (Co1 15:3, Co1 15:4), and fixed in the faith of the glorious resurrection of the dead, which, as he had shown, had so near and necessary a connection with the former. "Do not let your belief of these truths be shaken or staggered. They are most certain, and of the last importance." Note, Christians should be stedfast believers of this great article of the resurrection of the dead. It is evidently founded on the death of Christ. Because he lives, his servants shall live also, Joh 14:19. And it is of the last importance; a disbelief of a future life will open a way to all manner of licentiousness, and corrupt men's morals to the last degree. It will be easy and natural to infer hence that we may live like beasts, and eat and drink, for tomorrow we die. 2. He exhorts them to be immovable, namely, in their expectation of this great privilege of being raised incorruptible and immortal. Christians should not be moved away from this hope of this gospel (Col 1:23), this glorious and blessed hope; they should not renounce nor resign their comfortable expectations. They are not vain, but solid hopes, built upon sure foundations, the purchase and power of their risen Saviour, and the promise of God, to whom it is impossible to lie - hopes that shall be their most powerful supports under all the pressures of life, the most effectual antidotes against the fears of death, and the most quickening motives to diligence and perseverance in Christian duty. Should they part with these hopes? Should they suffer them to be shaken? Note, Christians should live in the most firm expectation of a blessed resurrection. This hope should be an anchor to their souls, firm and sure, Heb 6:19. 3. He exhorts them to abound in the work of the Lord, and that always, in the Lord's service, in obeying the Lord's commands. They should be diligent and persevering herein, and going on towards perfection; they should be continually making advances in true piety, and ready and apt for every good work. The most cheerful duty, the greatest diligence, the most constant perseverance, become those who have such glorious hopes. Can we too much abound in zeal and diligence in the Lord's work, when we are assured of such abundant recompences in a future life? What vigour and resolution, what constancy and patience, should those hopes inspire! Note, Christians should not stint themselves as to their growth in holiness, but be always improving in sound religion, and abounding in the work of the Lord.
II. The motive resulting from the former discourse is that their labour shall not be in vain in the Lord; nay, they know it shall not. They have the best grounds in the world to build upon: they have all the assurance that can rationally be expected: as surely as Christ is risen, they shall rise; and Christ is as surely risen as the scriptures are true, and the word of God. The apostles saw him after his death, testified this truth to the world in the face of a thousand deaths and dangers, and confirmed it by miraculous powers received from him. Is there any room to doubt a fact so well attested? Note, True Christians have undoubted evidence that their labour will not be in vain in the Lord; not their most diligent services, nor their most painful sufferings; they will not be in vain, not be vain and unprofitable. Note, The labour of Christians will not be lost labour; they may lose for God, but they will lose nothing by him; nay, there is more implied than is expressed in this phrase: it means that they shall be abundantly rewarded. He will never be found unjust to forget their la…
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Jamieson–Fausset–Brown
30
we--apostles (Co1 15:9; Co1 4:9). A gradation from those who could only for a little time enjoy this life (that is, those baptized at the point of death), to us, who could enjoy it longer, if we had not renounced the world for Christ [BENGEL].
Source · Public Domain (CC Public Domain Mark 1.0)
31
by your rejoicing--by the glorying which I have concerning you, as the fruit of my labors in the Lord. Some of the earliest manuscripts and fathers read "our," with the same sense. BENGEL understands "your rejoicing," to be the enjoyable state of the Corinthians, as contrasted with his dying daily to give his converts rejoicing or glorying (Co1 4:8; Co2 4:12, Co2 4:15; Eph 3:13; Phi 1:26). But the words, "which I have," favor the explanation--"the rejoicing which I have over you." Many of the oldest manuscripts and Vulgate insert "brethren" here.
I die daily--This ought to stand first in the sentence, as it is so put prominently forward in the Greek. I am day by day in sight of death, exposed to it, and expecting it (Co2 4:11-12; Co2 1:8-9; Co2 11:23).
Source · Public Domain (CC Public Domain Mark 1.0)
32
Punctuate thus: "If after the manner of men I have fought with beasts at Ephesus, what advantageth it me? If the dead rise not, let us eat and drink," &c. [BENGEL]. If "merely as a man" (with the mere human hope of the present life; not with the Christian's hope of the resurrection; answering to "If the dead rise not," the parallel clause in the next sentence), I have fought with men resembling savage beasts. Heraclitus, of Ephesus, had termed his countrymen "wild beasts" four hundred years before. So Epimenides called the Cretians (Tit 1:12). Paul was still at Ephesus (Co1 16:8), and there his life was daily in danger (Co1 4:9; compare Co2 1:8). Though the tumult (Act 19:29-30) had not yet taken place (for after it he set out immediately for Macedonia), this Epistle was written evidently just before it, when the storm was gathering; "many adversaries" (Co1 16:9) were already menacing him.
what advantageth it me?--seeing I have renounced all that, "as a mere man," might compensate me for such sufferings, gain, fame, &c.
let us eat, &c.--Quoted from the Septuagint, (Isa 22:13), where the prophet describes the reckless self-indulgence of the despisers of God's call to mourning, Let us enjoy the good things of life now, for it soon will end. Paul imitates the language of such skeptics, to reprove both their theory and practice. "If men but persuade themselves that they shall die like the beasts, they soon will live like beasts too" [SOUTH].
Source · Public Domain (CC Public Domain Mark 1.0)
33
evil communications corrupt good manners--a current saying, forming a verse in MENANDER, the comic poet, who probably took it from Euripides [SOCRATES, Ecclesiastical History, 3.16]. "Evil communications" refer to intercourse with those who deny the resurrection. Their notion seems to have been that the resurrection is merely spiritual, that sin has its seat solely in the body, and will be left behind when the soul leaves it, if, indeed, the soul survive death at all.
good--not only good-natured, but pliant. Intimacy with the profligate society around was apt to corrupt the principles of the Corinthians.
Source · Public Domain (CC Public Domain Mark 1.0)
34
Awake--literally, "out of the sleep" of carnal intoxication into which ye are thrown by the influence of these skeptics (Co1 15:32; Joe 1:5).
to righteousness--in contrast with "sin" in this verse, and corrupt manners (Co1 15:33).
sin not--Do not give yourselves up to sinful pleasures. The Greek expresses a continued state of abstinence from sin. Thus, Paul implies that they who live in sinful pleasures readily persuade themselves of what they wish, namely, that there is to be no resurrection.
some--the same as in Co1 15:12.
have not the knowledge of God--and so know not His power in the resurrection (Mat 22:29). Stronger than "are ignorant of God." An habitual ignorance: wilful, in that they prefer to keep their sins, rather than part with them, in order to know God (compare Joh 7:17; Pe1 2:15).
to your shame--that you Corinthian Christians, who boast of your knowledge, should have among you, and maintain intercourse with, those so practically ignorant of God, as to deny the resurrection.
Source · Public Domain (CC Public Domain Mark 1.0)
35
How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mat 19:26; Mar 10:27; Mar 12:23; Luk 18:27).
come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.
Source · Public Domain (CC Public Domain Mark 1.0)
36
fool--with all thy boasted philosophy (Psa 14:1).
that which thou--"thou," emphatical: appeal to the objector's own experience: "The seed which thou thyself sowest." Paul, in this verse and in Co1 15:42, answers the question of Co1 15:35, "How?" and in Co1 15:37-41, Co1 15:43, the question, "With what kind of body?" He converts the very objection (the death of the natural body) into an argument. Death, so far from preventing quickening, is the necessary prelude and prognostication of it, just as the seed "is not quickened" into a new sprout with increased produce, "except it die" (except a dissolution of its previous organization takes place). Christ by His death for us has not given us a reprieve from death as to the life which we have from Adam; nay, He permits the law to take its course on our fleshly nature; but He brings from Himself new spiritual and heavenly life out of death (Co1 15:37).
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37
not that body that shall be--a body beautiful and no longer a "bare grain" [BENGEL]. No longer without stalk or ear, but clothed with blade and ears, and yielding many grains instead of only one [GROTIUS]. There is not an identity of all the particles of the old and the new body. For the perpetual transmutation of matter is inconsistent with this. But there is a hidden germ which constitutes the identity of body amidst all outward changes: the outward accretions fall off in its development, while the germ remains the same. Every such germ ("seed," Co1 15:38) "shall have its own body," and be instantly recognized, just as each plant now is known from the seed that was sown (see on Co1 6:13). So Christ by the same image illustrated the truth that His death was the necessary prelude of His putting on His glorified body, which is the ground of the regeneration of the many who believe (Joh 12:24). Progress is the law of the spiritual, as of the natural world. Death is the avenue not to mere revivification or reanimation, but to resurrection and regeneration (Mat 19:28; Phi 3:21). Compare "planted," &c., Rom 6:5.
Source · Public Domain (CC Public Domain Mark 1.0)
21 more notes on this passage are in the library.
John Calvin
35
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 a…
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51
1 Corinthians 15:51-58
51. Behold, I shew you a mystery; We shall not all sleep, but we shall all be changed,
51. Ecce, mysterium vobis dico: Non omnes quidem dormiemus, omnes tamen immutabimur,
52. In a moment, in the twinkling of an eye, at the last trump: for the trumpet shall sound, and the dead shall be raised incorruptible, and we shall be changed.
52. In puncto temporis, in nictu oculi, cum extrema tuba, (canet enim tuba,) et mortui resurgent incorruptibiles, et nos immutabimur.
53. For this corruptible must put on incorruption, and this mortal must put on immortality.
53. Oportet enim corruptibile hoc induere immortalitatem.
54. So when this corruptible shall have put on incorruption, and this mortal shall have put on immortality, then shall be brought to pass the saying that is written, Death is swallowed up in victory.
54. Quum autem corruptibile hoc induerit incorruptibilitatem, et mortale hoc induerit immortalitatem: tunc flet sermo qui scriptus est: (Hosea 13, 14, vel les. 25, 8.) Absorpta est mors in victoriam.
55. O death, where is thy sting? O grave, where is thy victory?
55. Ubi, mors, tuus aculeus? Ubi tua, inferne, victoria?
56. The sting of death is sin; and the strength of sin is the law.
56. Aculeus autem mortis, peccatum est: virtus autem peccati, Lex.
57. But thanks be to God, which giveth us the victory through our Lord Jesus Christ.
57. Sed Deo gratia, qui dedit nobis victoriam per Dominum nostrum Iesum Christum.
58. Therefore, my beloved brethren, be ye stedfast, unmoveable, always abounding in the work of the Lord, forasmuch as ye know that your labour is not in vain in the Lord.
58. Itaque, fratres mei dilecti, stabiles sitis, immobiles, abundantes in opere Domini semper, hoc cognifo, quod labor vester non sit inanis in Domino.
Hitherto he has included two things in his reasoning. In the first place, he shows that there will be a resurrection from the dead: secondly, he shows of what nature it will be. Now, however, he enters more thoroughly into a description of the manner of it. This he calls a mystery, because it had not been as yet so clearly unfolded in any statement of revelation; but he does this to make them more attentive. For that wicked doctrine had derived strength from the circumstance, that they disputed as to this matter carelessly and at their ease; [127] as if it were a matter in which they felt no difficulty. Hence by the term mystery, he admonishes them to learn a matter, which was not only as yet unknown to them, but ought to be reckoned among God's heavenly secrets.
51. We shall not indeed all sleep. Here there is no difference in the Greek manuscripts, but in the Latin versions there are three different readings. The first is, We shall indeed all die, but we shall not all be changed. The second is, We shall indeed all rise again, but we shall not all be changed. [128] The third is, We shall not indeed all sleep, but we shall all be changed. This diversity, I conjecture, had arisen from this -- that some readers, who were not the most discerning, dissatisfied with the true reading, ventured to conjecture a reading which was more approved by them. [129] For it appeared to them, at first view, to be absurd to say, that all would not die, while we read elsewhere, that it is appointed unto all men once to die. (Hebrews 9:27.) Hence they altered the meaning in this way -- All will not be changed, though all will rise again, or will die; and the change they interpret to mean -- the glory that the sons of God alone will obtain. The true reading, however, may be judged of from the context.
Paul's intention is to explain what he had said -- that we will be conformed to Christ, because flesh and blood cannot inherit the kingdom of God. A question presented itself, [130] what then will become of those who will be still living at the day of the Lord? His answer is, that although all will not die, yet they will be renewed, that mortality and corruption may be done away. I…
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