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Public-domain commentary
Matthew Henry
From his Commentary on the Whole Bible. Henry comments on passages, not single verses — this entry covers 1 Corinthians 15:35–50. His three-level outline is real structure in the source text, so it is rendered as structure.
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, when they rise, will be so far changed, that they will be fitted for the heavenly regions, and that there will be a variety of glories among the bodies of the dead, when they shall be raised, as there is among the sun, and moon, and stars, nay among the stars themselves. All this carries an intimation along with it that it must be as easy to divine power to raise the dead, and recover their mouldered bodies, as out of the same materials to form so many different kinds of flesh and plants, and, for aught we know, celestial bodies as well as terrestrial ones. The sun and stars may, for aught we know, be composed of the same materials as the earth we tread on, though as much refined and changed by the divine skill and power. And can he, out of the same materials, form such various beings, and yet not be able to raise the dead? Having thus prepared the way, he comes,
3.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. But he specifies some particulars: as,
(1.)It is sown in corruption, it is raised in incorruption. It is sown. Burying the dead is like sowing them; it is like committing the seed to the earth, that it may spring out of it again. And our bodies, which are sown, are corruptible, liable to putrefy and moulder, and crumble to dust; but, when we rise, they will be out of the power of the grave, and never more be liable to corruption.
(2.)It is sown in dishonour, it is raised in glory. Ours is at present a vile body, Phi 3:21. Nothing is more loathsome than a dead body; it is thrown into the grave as a despised and broken vessel, in which there is no pleasure. But at the resurrection a glory will be put upon it; it will be made like the glorious body of our Saviour; it will be purged from all the dregs of earth, and refined into an ethereal substance, and shine out with a splendour resembling his.
(3.)It is sown in weakness, it is raised in power. It is laid in the earth, a poor helpless thing, wholly in the power of death, deprived of all vital capacities and powers, of life and strength: it is utterly unable to move or stir. But when we arise our bodies will have heavenly life and vigour infused into them; they will be hale, and firm, and durable, and lively, and liable no more to any infirmity, weakness, or decay.
(4.)It is sown a natural, or animal body, sōma psuchikon, a body fitted to the low condition and sensitive pleasures and enjoyments of this life, which are all gross in comparison of the heavenly state and enjoyments. But when we rise it will be quire otherwise; our body will rise spiritual. Not that body would be changed into spirit: this would be a contradiction in our common conceptions; it would be as much as to say, Body changed into what is not body, matter made immaterial. The expression is to be understood comparatively. We shall at the resurrection have bodies purified and refined to the last degree, made light and agile; and, though they are not changed into spirit, yet made fit to be perpetual associates of spirits made perfect. And why should it not be as much in the power of God to raise incorruptible, glorious, lively, spiritual bodies, out of the ruins of those vile, corruptible, lifeless, and animal ones, as first to make matter out of nothing, and then, out of the same mass of matter, produce such variety of beings, both in earth and heaven? To God all things are possible; and this cannot be impossible.
4.He illustrates this by a comparison of the first and second Adam: There is an animal body, says he, and there is a spiritual body; and then goes into the comparison in several instances.
(1.)As we have our natural body, the animal body we have in this world, from the first Adam, we expect our spiritual body from the second. This is implied in the whole comparison.
(2.)This is but consonant to the different characters these two persons bear: The first Adam was made a living soul, such a being as ourselves, and with a power of propagating such beings as himself, and conveying to them a nature and animal body like his own, but none other, nor better. The second Adam is a quickening Spirit; he is the resurrection and the life, Joh 11:25. He hath life in himself, and quickeneth whom he will, Joh 5:20, Joh 5:21. The first man was of the earth, made out of the earth, and was earthy; his body was fitted to the region of his abode: but the second Adam is the Lord from heaven; he who came down from heaven, and giveth life to the world (Joh 6:33); he who came down from heaven and was in heaven at the same time (Joh 3:13); the Lord of heaven and earth. If the first Adam could communicate to us natural and animal bodies, cannot the second Adam make our bodies spiritual ones? 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. Such is the established order of Providence. We must have weak, frail, mortal bodies by descent from the first Adam, before we can have lively, spiritual, and immortal ones by the quickening power of the second. We must die before we can live to die no more.
(4.)Yet if we are Christ's, true believers in him (for this whole discourse relates to the resurrection of the saints), it is as certain that we shall have spiritual bodies as it is now that we have natural or animal ones. By these we are as the first Adam, earthy, we bear his image; by those we shall be as the second Adam, have bodies like his own, heavenly, and so bear him image. And we are as certainly intended to bear the one as we have borne the other. As surely therefore as we have had natural bodies, we shall have spiritual ones. The dead in Christ shall not only rise, but shall rise thus gloriously changed.
5.He sums up this argument by assigning the reason of this change (Co1 15:50): Now this I say that flesh and blood cannot inherit the kingdom of God; nor doth corruption inherit incorruption. The natural body is flesh and blood, consisting of bones, muscles, nerves, veins, arteries, and their several fluids; and, as such, it is of a corruptible frame and form, liable to dissolution, to rot and moulder. But no such thing shall inherit the heavenly regions; for this were for corruption to inherit incorruption, which is little better than a contradiction in terms. The heavenly inheritance is incorruptible, and never fadeth away, Pe1 1:4. How can this be possessed by flesh and blood, which is corruptible and will fade away? It must be changed into ever-during substance, before it can be capable of possessing the heavenly inheritance. The sum is that the bodies of the saints, when they shall rise again, will be greatly changed from what they are now, and much for the better. They are now corruptible, flesh and blood; they will be then incorruptible, glorious, and spiritual bodies, fitted to the celestial world and state, where they are ever afterwards to dwell, and have their eternal inheritance.
Historical interpretation
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But what is that which, like a grain of wheat, is sown in the earth and decays, unless it be the bodies which are laid in the earth, into which seeds are also cast? And for this reason he said, "It is sown in dishonour, it rises in glory.".
For what is more ignoble than dead flesh? Or, on the other hand, what is more glorious than the same when it arises and partakes of in corruption? "It is sown in weakness, it is raised in power: "
The body is sown in dishonor because it is placed in a coffin where it rots and is eaten by worms. But when it rises again, it will do so in glory, and all trace of this dishonor will vanish.
When the body formed by the copulation of male and female is sown, dishonor and weakness will be in it because it is the body of a perishing soul and shares its characteristics. But when it rises again by the power of God, it appears as a spiritual body, having imperishability, power and honor.
"It is sown in dishonor." For what is more unsightly than a corpse in dissolution? "It is raised in glory."
"It is sown in weakness." For before thirty days the whole is gone, and the flesh cannot keep itself together nor hold out for one day. "It is raised in power." For there shall nothing prevail against it for all the future.
Here is why he stood in need of those former analogies, lest many on hearing of these things, that they are "raised in incorruption and glory and power," might suppose that there is no difference among those who rise again. For all indeed rise again, both in power and in incorruption; and in this glory of their incorruption yet are not all in the same state of honor and safety.
We will still be bodies, so vivified by the spirit, however, as to retain the substance of the flesh without suffering the accidents of sluggishness and mortality.
The second class of miracles, on this view, foretell what God has not yet done, but will do, universally. He raised one man (the man who was Himself) from the dead because He will one day raise all men from the dead. Perhaps not only men, for there are hints in the New Testament that all creation will eventually be rescued from decay, restored to shape and subserve the splendour of re-made humanity. The Transfiguration and the walking on the water are glimpses of the beauty and the effortless power over all matter which will belong to men when they are really waked by God. Now resurrection certainly involves “reversal” of natural process in the sense that it involves a series of changes moving in the opposite direction to those we see. At death, matter which has been organic, falls back gradually into the inorganic, to be finally scattered and used perhaps in other organisms. Resurrection would be the reverse process. It would not of course mean the restoration to each personality of those very atoms, numerically the same, which had made its first or “natural” body. There would not be enough to go round, for one thing; and for another, the unity of the body even in this life was consistent with a slow but perplexed change of its actual ingredients. But it certainly does mean matter of some kind rushing towards organism as now we see it rushing away. It means, in fact, playing backwards a film we have already seen played forwards. In that sense it is a reversal of Nature. But, of course, it is a further question whether reversal in this sense is necessarily contradiction. Do we know that the film cannot be played backwards?
Well, in one sense, it is precisely the teaching of modern physics that the film never works backwards. For modern physics, as you have heard before, the universe is “running down.” Disorganization and chance is continually increasing. There will come a time, not infinitely remote, when it will be wholly run down or wholly disorganized, and science knows of no possible return from that state. There must have been a time, not infinitely remote, in the past when it was wound up, though science knows of no winding-up process. The point is that for our ancestors the universe was a picture: for modern physics it is a story. If the universe is a picture these things either appear in that picture or not; and if they don’t, since it is an infinite picture, one may suspect that they are contrary to the nature of things. But a story is a different matter; specially if it is an incomplete story. And the story told by modern physics might be told briefly in the words “Humpty Dumpty was falling.” That is, it proclaims itself an incomplete story. There must have been a time before he fell, when he was sitting on the wall; there must be a time after he had reached the ground. It is quite true that science knows of no horses and men who can put him together again once he has reached the ground and broken. But then she also knows of no means by which he could originally have been put on the wall. You wouldn’t expect her to. All science rests on observation: all our observations are taken during Humpty Dumpty’s fall, because we were born after he lost his seat on the wall and shall be extinct long before he reaches the ground. But to assume from observations taken while the clock is running down that the unimaginable winding-up which must have preceded this process cannot occur when the process is over is the merest dogmatism. From the very nature of the case the laws of degradation and disorganization which we find in matter at present, cannot be the ultimate and eternal nature of things. If they were, there would have been nothing to degrade and disorganize. Humpty Dumpty can’t fall off a wall that never existed.
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Summary
The apostle Paul, in 1 Corinthians 15:43, presents a profound theological contrast concerning the nature of the resurrected body. This verse highlights the radical transformation from the perishable, earthly body, characterized by "dishonour" and "weakness" in its state of death and burial, to a glorious, powerful, and spiritual body in the resurrection. It serves as a powerful assurance of God's redemptive work, not only for the soul but also for the physical body, promising a future state of perfection and divine enablement for believers.
Context
Literary Context
1 Corinthians chapter 15 stands as the New Testament's most comprehensive exposition on the resurrection. Paul addresses a critical theological error within the Corinthian church, where some members denied the resurrection of the dead (1 Corinthians 15:12). He begins by establishing the historical reality of Christ's resurrection as the foundational truth upon which Christian faith rests (1 Corinthians 15:1-11). From 1 Corinthians 15:35 onward, Paul shifts his focus to the nature of the resurrected body, employing the analogy of a seed planted in the ground to illustrate the continuity and discontinuity between the present mortal body and the future immortal one. Verse 1 Corinthians 15:43 is part of a series of striking antitheses in 1 Corinthians 15:42-44, where Paul systematically contrasts the qualities of the "sown" (mortal, earthly) body with those of the "raised" (resurrected, heavenly) body.
Historical & Cultural Context
The Corinthian church, situated in a prominent Roman provincial capital, was exposed to diverse philosophical and religious currents. Greek thought, particularly Platonism, often held a disdain for the physical body, viewing it as a prison for the soul. This dualistic worldview, which emphasized the superiority of the spiritual over the material, likely contributed to the Corinthians' skepticism regarding a bodily resurrection. For many Greeks, the idea of a physical body being raised from the dead was considered absurd (Acts 17:32). Paul's emphatic defense of the bodily resurrection directly challenged these prevailing cultural assumptions, affirming the holistic nature of God's redemption that includes both spirit and body. His use of agricultural metaphors, like sowing and reaping, would have been readily understood in an agrarian society, providing a relatable framework for a profound theological truth.
Key Themes
This verse powerfully contributes to several overarching themes in 1 Corinthians and Pauline theology. Foremost is the doctrine of the resurrection, which is presented not merely as a resuscitation but as a radical, God-ordained transformation. It underscores the sovereignty of God in bringing life out of death and weakness. The contrast between "dishonour" and "glory," and "weakness" and "power," highlights the eschatological hope of believers, promising a future state free from the limitations and decay of the present fallen world. This transformation is intrinsically linked to the glorious nature of Christ's resurrected body (Philippians 3:21), serving as the prototype and guarantee for believers. Ultimately, the verse affirms the ultimate victory over death (1 Corinthians 15:54-57), a central tenet of Christian faith and hope.
Exposition and Analysis
Key Word Analysis
Meaning "to scatter, i.e., sow (literally or figuratively)." In this context, "sown" serves as a powerful metaphor for the burial of the physical body. Just as a seed is placed in the ground to decay before new life emerges, so too is the human body laid in the earth, not as a final end, but as a necessary step towards a future, transformed existence. This implies a natural process of death and decomposition, but one that is part of God's design for resurrection.
Meaning "infamy, i.e., (subjectively) comparative indignity, (objectively) disgrace." Here, "dishonour" refers not to moral shame but to the inherent vulnerability, decay, and eventual corruption that characterizes the mortal body. It speaks to the body's susceptibility to sickness, aging, and death, which strips it of its vitality and beauty, reducing it to dust. In contrast to the glorious, incorruptible state of the resurrected body, the mortal body in its fallen state is indeed "dishonorable."
Meaning "to waken (transitively or intransitively), i.e., rouse (literally, from sleep, from sitting or lying, from disease, from death; or figuratively, from obscurity, inactivity, ruins, nonexistence)." This verb emphasizes the divine act of resurrection. It is God who "raises" the body, indicating a supernatural intervention that overcomes death and decay. The term implies a new awakening, a lifting up from the state of death into a new, vibrant existence.
Meaning "glory (as very apparent), in a wide application (literal or figurative, objective or subjective):--dignity, glory(-ious), honour, praise, worship." This term signifies divine splendor, majesty, and honor. The resurrected body will be imbued with God's own radiant presence and perfection, reflecting His character and power. It will be free from any blemish of decay, radiating with an inherent dignity and brilliance that surpasses any earthly form.
Meaning "feebleness (of mind or body); by implication, malady; morally, frailty." This describes the inherent limitations, physical frailty, and susceptibility to sickness, pain, and death that define our current mortal bodies. It encompasses all the vulnerabilities that make human life temporary and fragile.
Meaning "force (literally or figuratively); specially, miraculous power (usually by implication, a miracle itself):--ability, abundance, meaning, might(-ily, -y, -y deed), (worker of) miracle(-s), power, strength, violence, mighty (wonderful) work." In contrast to weakness, the resurrected body will be infused with divine strength and vigor. It will be free from all earthly limitations, capable of existing in God's presence and performing His will without fatigue or decay. This power is a manifestation of God's own miraculous ability.
Verse Breakdown
"It is sown in dishonour;"
This clause metaphorically describes the burial of the physical body. The act of "sowing" likens death to planting a seed, implying that the body is laid in the earth in a state of decay and vulnerability. "Dishonour" here refers to the body's perishable nature, its susceptibility to corruption, disease, and the inevitable process of decomposition that strips it of its earthly vitality and beauty. It is the body in its fallen, mortal state, subject to the curse of sin and death.
"it is raised in glory:"
In stark contrast, this clause describes the resurrected body. The passive voice "it is raised" underscores that the resurrection is a divine act, not a human achievement. "Glory" signifies a transformation into a state of divine splendor, majesty, and honor. The resurrected body will be incorruptible, radiant, and perfectly suited for eternal life in God's presence, reflecting His own inherent beauty and perfection. It will be free from all the limitations and decay of its previous state.
"it is sown in weakness;"
This reiterates the condition of the mortal body at death. "Weakness" refers to its physical frailty, its susceptibility to illness, pain, and the ultimate inability to resist death. Our current bodies are limited, prone to fatigue, and ultimately succumb to the grave, demonstrating their inherent feebleness in the face of sin and mortality.
"it is raised in power:"
This final clause completes the antithetical parallel, describing the resurrected body's new nature. "Power" signifies divine strength, vigor, and freedom from all earthly limitations. The resurrected body will be supernaturally enabled, capable of enduring eternity without weariness, sickness, or decay. It will be infused with God's own dynamic ability, perfectly equipped for its eternal purpose.
Literary Devices
Paul's masterful use of Antithesis is the dominant literary device in 1 Corinthians 15:43. He employs direct, contrasting pairs ("dishonour" vs. "glory"; "weakness" vs. "power") to highlight the radical transformation that occurs at resurrection. This creates a powerful rhetorical effect, emphasizing the qualitative difference between the mortal and immortal body. Furthermore, the Metaphor of "sowing" and "raising" (or "being raised") is central to his argument. The body is likened to a seed, which must be "sown" (buried) in its humble, perishable form to be "raised" (germinated) into a new, glorious, and powerful plant. This agricultural imagery makes a complex theological concept relatable, illustrating both the continuity (it's still a body, like a seed becomes that plant) and the discontinuity (the raised body is fundamentally different and superior to the sown one). The verse also exhibits strong Parallelism, with the structure "It is sown in X; it is raised in Y" repeated twice, reinforcing the symmetrical nature of the contrasts and making the theological point memorable and impactful.
Theological and Thematic Connections
1 Corinthians 15:43 is a cornerstone of Christian eschatology, offering profound insight into the nature of the resurrection body and God's ultimate redemptive plan. It assures believers that the physical body, though subject to decay and death in its fallen state, is not abandoned but will be gloriously transformed by divine power. This transformation is not merely a resuscitation of the old but a qualitative change, making the body fit for eternity in God's presence. It underscores the comprehensive nature of salvation, which encompasses not only the spirit but also the physical self, demonstrating God's commitment to fully restore His creation. The contrasts presented—dishonour to glory, weakness to power—speak to the triumph over the effects of sin and the promise of a perfected existence.
Reflection and Application
The truths presented in 1 Corinthians 15:43 offer immense comfort and profound implications for daily Christian living. In a world where physical limitations, illness, aging, and death are undeniable realities, this verse provides a beacon of hope. It reminds us that our present struggles and the decay of our mortal bodies are temporary. The "dishonour" and "weakness" we experience are not our final destiny. Instead, a glorious and powerful transformation awaits those who are in Christ, a future where our bodies will be perfected and immortal, free from pain, sickness, and the limitations of sin. This hope should shape our perspective, encouraging us to endure present sufferings with resilience, to value our bodies as temples of the Holy Spirit even in their present state, and to live with an eternal perspective, focusing on what truly lasts rather than on fleeting earthly comforts or appearances. It calls us to anticipate with joy the day when we will fully embody the glory and power of God's redemptive work.
Questions for Reflection
FAQ
What does "sown in dishonour" mean in the context of the body?
"Sown in dishonour" refers to the state of the physical, mortal body at the time of death and burial. It does not imply moral shame or disgrace, but rather the inherent vulnerability, decay, and corruption that characterize the human body due to the fall. Our bodies are subject to sickness, aging, and ultimately, death, which strips them of their vitality and beauty, reducing them to dust. This "dishonour" is contrasted with the "glory" of the resurrected body, which will be incorruptible and radiant, perfectly suited for eternal life. Paul uses this vivid imagery to highlight the stark difference between our present, perishable bodies and our future, imperishable ones, as he explains in 1 Corinthians 15:42-44.
How can a body be "raised in power" when it was "sown in weakness"?
The transformation from "weakness" to "power" at resurrection is a miraculous act of God, demonstrating His divine ability to bring life and strength out of decay and frailty. "Weakness" refers to the physical limitations, susceptibility to illness, fatigue, and the ultimate inability to resist death that characterizes our current mortal bodies. "Power" (Greek: dynamis) signifies divine strength, vigor, and freedom from all earthly limitations. The resurrected body will be infused with God's own dynamic energy, making it immortal, incorruptible, and perfectly equipped for its eternal purpose. This divine power is the same power that raised Christ from the dead, as affirmed in Romans 8:11, and it guarantees that believers' bodies will also be raised with supernatural ability and endurance.
Christ-Centered Fulfillment
1 Corinthians 15:43 finds its ultimate fulfillment and guarantee in the person and work of Jesus Christ. His resurrection from the dead is the prototype and firstfruits of the resurrection of all believers (1 Corinthians 15:20). Just as Christ's body was "sown" in the dishonor of death and the weakness of the grave, yet "raised in glory" and "power" by the Spirit (Romans 1:4), so too will the bodies of His followers be transformed. Our future glorious and powerful bodies will be conformed to His own glorious body (Philippians 3:21), signifying our complete identification with Him in His victory over sin and death. Christ's resurrection is not merely a historical event but the very source of the power that will raise us, ensuring that our "dishonour" will be swallowed up by His "glory" and our "weakness" by His "power," culminating in the full redemption of both soul and body for eternity with Him (Colossians 3:4).