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Commentary on 1 Corinthians 15 verses 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, 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.
For the breath of life, which also rendered man an animated being, is one thing, and the vivifying Spirit another, which also caused him to become spiritual. And for this reason Isaiah said, "Thus saith the Lord, who made heaven and established it, who founded the earth and the things therein, and gave breath to the people upon it, and Spirit to those walking upon it;" thus telling us that breath is indeed given in common to all people upon earth, but that the Spirit is theirs alone who tread down earthly desires. And therefore Isaiah himself, distinguishing the things already mentioned, again exclaims, "For the Spirit shall go forth from Me, and I have made every breath." Thus does he attribute the Spirit as peculiar to God which in the last times He pours forth upon the human race by the adoption of sons; but [he shows] that breath was common throughout the creation, and points it out as something created. Now what has been made is a different thing from him who makes it. The breath, then, is temporal, but the Spirit eternal. The breath, too, increases [in strength] for a short period, and continues for a certain time; after that it takes its departure, leaving its former abode destitute of breath. But when the Spirit pervades the man within and without, inasmuch as it continues there, it never leaves him. "But that is not first which is spiritual," says the apostle, speaking this as if with reference to us human beings; "but that is first which is animal, afterwards that which is spiritual," in accordance with reason.
This figure of corporeal healing sang of a spiritual healing, according to the rule by which things carnal are always antecedent as figurative of things spiritual.
First of all there comes the (natural) soul, that is to say, the breath, to the people that are on the earth,-in other words, to those who act carnally in the flesh; then afterwards comes the Spirit to those who walk thereon,-that is, who subdue the works of the flesh; because the apostle also says, that "that is not first which is spiritual, but that which is natural, (or in possession of the natural soul, ) and afterward that which is spiritual." For, inasmuch as Adam straightway predicted that "great mystery of Christ and the church," when he said, "This now is bone of my bones, and flesh of my flesh; therefore shall a man leave his father and his mother, and shall cleave unto his wife, and they two shall become one flesh," he experienced the influence of the Spirit.
But again: if the beginning passes on to the end (as Alpha to Omega), as the end passes back to the beginning (as Omega to Alpha), and thus our origin is transferred to Christ, the animal to the spiritual-inasmuch as "(that was) not first which is spiritual, but (that) which (is) animal; then what (is) spiritual," -let us, in like manner (as before), see whether you owe this very (same) thing to this second origin also: whether the last Adam also meet you in the selfsame form as the first; since the last Adam (that is, Christ) was entirely unwedded, as was even the first Adam before his exile.
In short, since it is not the soul, but the flesh which is "sown in corruption," when it turns to decay in the ground, it follows that (after such dissolution) the soul is no longer the natural body, but the flesh, which was the natural body, (is the subject of the future change), forasmuch as of a natural body it is made a spiritual body, as he says further down, "That was not first which is spiritual." For to this effect he just before remarked of Christ Himself: "The first man Adam was made a living soul, the last Adam was made a quickening spirit.
Accordingly the apostle goes on to say: "Howbeit that was not first which is spiritual, but that which is natural, and afterward that which is spiritual," as in the case of the two Adams.
"For that is not first," saith he, "which is spiritual, but that which is natural, then that which is spiritual."
And he saith not, why, but is content with the ordinance of God, having the evidence from the facts testifying to that most excellent oeconomy of God, and implying that our state is always going forward to the better; at the same time by this also adding credibility to his argument. For if the lesser have come to pass, much more ought we to expect the better.
First comes the clay that is only fit to be thrown away, with which we must begin but in which we need not remain. Afterward comes what is fit for us, that into which we can be gradually molded and in which, when molded, we may remain.
The spiritual body is understood as a body so subject to spirit that it may be suited to its celestial habitation, all earthly weakness and corruption and being changed and converted into celestial purity and stability.
What then is designated by John except the Synagogue, what by Peter except the Church? Nor should it seem strange that the Synagogue is said to be signified by the younger and the Church by the elder, because even if the Synagogue is prior to the Church of the Gentiles in the worship of God, nevertheless the multitude of the Gentiles is prior to the Synagogue in the practice of the world, as Paul attests when he says: "Because what is spiritual is not first, but what is natural." Therefore by the elder Peter is signified the Church of the Gentiles, but by the younger John the Synagogue of the Jews.
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
1 Corinthians 15:46 encapsulates a fundamental principle of divine progression within Paul's comprehensive argument for the resurrection: the natural precedes the spiritual. This verse asserts that humanity's initial state is one of earthly, perishable existence, which serves as a necessary precursor to the ultimate, glorious, and imperishable spiritual body granted through resurrection. It establishes a divinely ordained sequence, not a judgment of value, laying the groundwork for understanding the transformation awaiting believers.
CONTEXT
Literary Context: This pivotal verse is situated within 1 Corinthians 15, often hailed as the New Testament's most extensive treatise on the resurrection. Paul dedicates this entire chapter to addressing skepticism and misunderstanding among the Corinthian believers regarding the resurrection of the dead, as indicated in 1 Corinthians 15:12. Prior to verse 46, Paul has established the historical reality of Christ's resurrection as the foundation for the believer's future resurrection (1 Corinthians 15:3-8). He then employs various analogies, such as the sowing of a seed (1 Corinthians 15:37) and the differing glories of celestial bodies (1 Corinthians 15:40-41), to illustrate the nature of the resurrected body. Verse 46 serves as a crucial bridge, setting up the profound distinction between the 'first Adam' and the 'last Adam' in 1 Corinthians 15:45, explaining the order of their respective contributions to humanity's physical and spiritual states.
Historical & Cultural Context: The Corinthian church was a diverse community, grappling with various philosophical and cultural influences, including Greek thought. Many Greeks held a dualistic view, often despising the physical body and viewing resurrection as an undesirable concept, preferring the liberation of the soul from the body. This philosophical bias likely contributed to their skepticism about a bodily resurrection. Paul's detailed explanation in 1 Corinthians 15 directly counters these prevailing views, asserting a distinctly Jewish and Christian understanding of the holistic person and the ultimate redemption of both body and soul. His emphasis on the 'natural' and 'spiritual' bodies was not merely a theological point but a direct challenge to the Hellenistic disdain for the material, affirming God's good creation and His plan for its ultimate restoration, including the physical body.
Key Themes: This verse significantly contributes to several overarching themes within 1 Corinthians 15 and Paul's broader theology. First, it underscores the Divine Order of Progression, revealing God's established sequence for creation and redemption—a pattern where the initial, earthly state serves as a necessary precursor to a transformed, heavenly reality. Second, it highlights the Contrast Between the Natural and the Spiritual, a fundamental distinction Paul employs to explain the nature of our present perishable bodies versus our future imperishable ones. This contrast is not one of good versus evil, but of temporal versus eternal, earthly versus heavenly, and weak versus powerful, as elaborated in 1 Corinthians 15:42-44. Finally, the verse reinforces the profound Hope in Transformation, assuring believers that their current limitations are not their ultimate destiny. The promise of a spiritual body, glorious and eternal, is the culmination of God's redemptive work, moving humanity from corruption to incorruption, from dishonor to glory, and from weakness to power through Christ.
EXPOSITION AND ANALYSIS
Key Word Analysis
Verse Breakdown
Literary Devices
Paul masterfully employs Antithesis and Progression in 1 Corinthians 15:46 to articulate a profound theological truth. The verse is structured around a clear Juxtaposition of "natural" (psychikós) and "spiritual" (pneumatikós), highlighting their distinct natures and sequential relationship. The use of "not first... but... and afterward" creates a powerful Chiasm (A-B-A' pattern of spiritual-natural-spiritual) that emphasizes the divine order. This isn't merely a contrast of qualities but a depiction of an Organic Development or Divine Process, akin to a seed growing into a plant, where the initial, earthly form gives way to a transformed, heavenly reality. The simplicity of the language belies the profound Theological Significance of this established sequence, underpinning the entire argument for the resurrection.
THEOLOGICAL AND THEMATIC CONNECTIONS
1 Corinthians 15:46 is a foundational statement for understanding the teleology of God's redemptive plan for humanity. It posits that our current natural, perishable existence is not an end in itself, but a divinely ordained prerequisite for a future, imperishable spiritual existence. This principle underscores the transformative power of the resurrection, demonstrating that God's work in Christ culminates in the glorification of believers, not by abolishing the body, but by transforming it. It reinforces the theme of God's sovereign order in creation and new creation, where the initial, earthly Adam provides the pattern for the natural body, and the "last Adam," Christ, provides the pattern and power for the spiritual body. This progression from natural to spiritual is a testament to God's faithfulness to complete His work, bringing humanity to its ultimate, intended state of glory.
REFLECTION AND APPLICATION
This verse offers profound implications for how believers view their present lives and future hope. It calls us to embrace the reality of our current natural existence, with its inherent limitations and mortality, not as a final state but as a temporary, preparatory phase. Understanding that the natural precedes the spiritual encourages patience and steadfastness in our journey of faith, recognizing that spiritual maturity and ultimate glorification are part of God's unfolding process. It reminds us that our true and lasting identity is not defined by our perishable bodies but by the spiritual transformation awaiting us. This perspective should inspire us to live with an eternal mindset, prioritizing spiritual growth and heavenly realities while faithfully stewarding our earthly lives. The promise of a spiritual body should fill us with unwavering hope, knowing that death is not the end, but a gateway to a glorious, incorruptible existence with Christ.
Questions for Reflection
FAQ
What does "natural" (psychikós) mean in the context of 1 Corinthians 15:46, and does it imply something negative?
Answer: In 1 Corinthians 15:46, "natural" (Greek: psychikós) refers to the earthly, animate body that is animated by the psychē (soul or life principle). It describes our present, mortal existence, which is susceptible to decay and death, inherited from the "first Adam" (1 Corinthians 15:45). This term does not inherently carry a negative moral connotation, as if the natural body is sinful or bad. Rather, it denotes its temporal, perishable nature in contrast to the eternal, imperishable "spiritual" body. It's about sequence and quality, not moral standing. Paul is explaining the order of God's creation and redemption, where the natural body is a necessary, albeit temporary, stage before the spiritual transformation.
Does this verse suggest that the natural body is inferior or something to be discarded?
Answer: While the verse highlights a progression from the natural to the spiritual, implying the spiritual body's superior qualities (incorruption, glory, power, spirituality as described in 1 Corinthians 15:42-44), it does not suggest that the natural body is inherently bad or to be discarded in a negative sense. Instead, it teaches that the natural body is a necessary, foundational stage. God created the natural body, and it is "good" (Genesis 1:31). The transformation at resurrection is not an annihilation of the body but a glorification and perfection of it, making it suitable for eternal life in God's presence. It's a continuity with transformation, not a complete replacement.
How does this verse relate to the concept of the "first Adam" and the "last Adam" mentioned in the preceding verse?
Answer: 1 Corinthians 15:46 directly builds upon the distinction between the "first Adam" and the "last Adam" introduced in 1 Corinthians 15:45. The first Adam, who became a "living soul" (a natural, psychikós being), inaugurated humanity's natural, mortal existence. This verse explains that this natural state came "first." The "last Adam," Jesus Christ, became a "life-giving spirit" (a pneumatikós being), inaugurating the spiritual, resurrected existence for those who are in Him. Thus, the verse clarifies the order of these two Adams' impact: the natural (from the first Adam) precedes the spiritual (from the last Adam). It underscores Christ's role as the one who brings about the ultimate spiritual transformation, fulfilling God's redemptive plan.
CHRIST-CENTERED FULFILLMENT
1 Corinthians 15:46 finds its ultimate Christ-centered fulfillment in Jesus Himself, who embodies the transition from the natural to the spiritual and makes this transformation possible for humanity. As the "last Adam" (1 Corinthians 15:45), Christ lived a fully human, natural life, experiencing death just as all descendants of the first Adam do. However, His resurrection was the pivotal moment when the natural was superseded by the spiritual in a glorified body, becoming the "firstfruits of those who are asleep" (1 Corinthians 15:20). His resurrected body, though recognizable, was no longer bound by earthly limitations, demonstrating the pattern for the spiritual body promised to believers. Through His atoning death and victorious resurrection, Christ conquered the power of sin and death, which characterize the natural, fallen state, and inaugurated the new creation. Believers, united with Him by faith, are promised a future resurrection where their natural bodies will be transformed into spiritual, imperishable bodies "like his glorious body" (Philippians 3:21). Thus, Christ is not merely the example but the very source and power by which the "afterward that which is spiritual" becomes a reality for all who are in Him, fulfilling God's grand design for humanity's ultimate glorification.