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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
Eighteen Centuries of Reception
9 surviving comments on this verse. Each one is dated, so this reads as a timeline rather than a list.
Select a marker to jump to its quote. Markers stagger vertically where authors wrote within a few decades of each other.
Paul, too, very plainly set forth the material, animal, and spiritual, saying in one place, "As is the earthy, such are they also that are earthy; ".
The flesh, therefore, when destitute of the Spirit of God, is dead, not having life, and cannot possess the kingdom of God:
"As is the earthy, such are they also that are earthy; and as is the heavenly, such are they also that are heavenly." Such (does he mean), in substance; or first of all in training, and afterwards in the dignity and worth which that training aimed at acquiring? Not in substance, however, by any means will the earthy and the heavenly be separated, designated as they have been by the apostle once for all, as men.
If you remain in what is of the earth, you will be turned away in the end. You must be changed yourself, you must be converted, you must be made “heavenly.”
The first man was made from the slime of the earth. The second man came from heaven. By using the word man, he taught the birth of this man from the virgin, who in fulfilling her function as a mother acted in accordance with the nature of her sex in the conception and birth of the man. And when he asserted that the second man was from heaven, he testified that his origin was from the appearance of the Holy Spirit who came upon the virgin. Thus precisely while he was a man, he was also from heaven. The birth of this man was from the virgin. The conception was from the Spirit.
"As is the earthy, such are they also that are earthy:" so shall they perish and have an end. "As is the heavenly, such are they also that are heavenly:" so shall they abide immortal and glorious.
What then? Did not This Man too die? He died indeed, but received no injury therefrom, yea rather by this He put an end to death. Seest thou how on this part of his subject also, he makes use of death to establish the doctrine of the resurrection? "For having, as I said before, the beginning and the head," so he speaks, "doubt not of the whole body."
Moreover also he frames hereby his advice concerning the best way of living, proposing standards of a lofty and severe life and of that which is not such, and bringing forward the principles of both these, of the one Christ, but of the other Adam. Therefore neither did he simply say, "of the earth," but "earthy," i.e., "gross, nailed down to things present:" and again with respect to Christ the reverse, "the Lord from heaven."
But if any should say, "therefore the Lord hath not a body because He is said to be 'from heaven,'" although what is said before is enough to stop their mouths: yet nothing hinders our silencing them from this consideration also: viz. what is, "the Lord from heaven?" Doth he speak of His nature, or His most perfect life? It is I suppose evident to every one that he speaks of His life.
The Lord who was heavenly became earthly that he might make heavenly those who were earthly. From immortal he became mortal by taking the form of a servant, not by changing the nature of the Lord, that he might make immortal those who were mortal by imparting the grace of the Lord, not by retaining the offense of the servant.
If you do not like the Christian faith, say so. But you will not find another Christian faith. There is one man unto life; there is one unto death. The one is only man; the other is God and man. Through the one the world was made the enemy of God. Through the other those chosen from the world are reconciled to God. For “As in Adam all die, so in Christ all will be made alive.” Therefore even as we have borne the image of the earthly, let us also bear the image of the heavenly. Whoever tries to undermine these foundations of the Christian faith will himself be destroyed, but they will remain firm.
Adam is formed from mire by the hands of God. Christ is formed in the womb by the Spirit of God.
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
In 1 Corinthians 15:48, the Apostle Paul succinctly articulates the profound distinction between humanity's present, mortal state derived from Adam and its future, glorious existence in Christ. This verse serves as a pivotal summary of his argument for the resurrection body, asserting that just as our earthly nature is aligned with the first man, Adam, our resurrected nature will perfectly reflect the heavenly glory of the resurrected Christ, thereby establishing a fundamental typology for the believer's ultimate destiny.
Context
Literary Context
First Corinthians Chapter 15 stands as the most comprehensive theological discourse on the resurrection of the dead in the New Testament. Paul begins by establishing the historical reality of Christ's resurrection as foundational to the gospel message and the Christian faith (1 Corinthians 15:1-11). He then addresses the grave implications of denying the resurrection, arguing that without it, faith is futile and believers remain in their sins (1 Corinthians 15:12-19). Paul proceeds to explain the order of resurrection, with Christ as the "firstfruits" and believers following at His coming (1 Corinthians 15:20-28). The immediate context of verse 48 is Paul's explanation of how the dead are raised and with what kind of body (1 Corinthians 15:35-49). Having described the transformation from a perishable, dishonorable, weak, and natural body to an imperishable, glorious, powerful, and spiritual body in 1 Corinthians 15:42-44, Paul introduces the critical comparison between the "first man, Adam," who was of the earth, and the "last Adam," Christ, who is from heaven, in 1 Corinthians 15:45-47. Verse 48 serves as a concise summary and powerful conclusion to this pivotal distinction.
Historical & Cultural Context
The city of Corinth was a bustling, cosmopolitan hub, deeply influenced by Greek philosophy, particularly Platonism and Stoicism. Many Greek philosophical traditions held a dualistic view of reality, often despising the material body as a prison for the soul. The idea of a physical resurrection, therefore, was often met with ridicule or outright rejection, as seen in Paul's experience in Athens (Acts/17-32). Some in the Corinthian church, influenced by these cultural currents, were questioning or denying the resurrection of the dead (1 Corinthians 15:12). Paul's robust defense of the resurrection, including the nature of the resurrected body, directly confronts these philosophical biases. He emphasizes that the resurrection is not merely a spiritual ascent but involves a transformed, glorified body, essential for a complete, eternal existence in God's presence. This understanding was vital for the Corinthians to grasp the full scope of Christian hope and the implications for their present lives.
Key Themes
This verse powerfully contributes to several major theological and narrative themes within 1 Corinthians and the broader Pauline corpus. Firstly, it highlights the Adam-Christ Typology, a foundational concept where Adam represents humanity's fallen, earthly state, and Christ represents the new, redeemed, heavenly humanity. This echoes Paul's extensive theological development in Romans 5:12-21, where sin entered through Adam and grace abounded through Christ. Secondly, the verse illuminates the Nature of the Resurrection Body, emphasizing a radical transformation rather than a mere resuscitation. It clarifies that our future bodies will be perfectly suited for a heavenly, eternal existence, distinct from our current perishable form, a concept further elaborated in 1 Corinthians 15:50-54. Thirdly, it underscores the theme of Glorification and Eschatology, pointing to the ultimate destiny of believers to share in Christ's heavenly glory, a hope that shapes Christian living. Finally, it reinforces the Comprehensive Scope of Salvation, which encompasses not only the spirit but also the body, demonstrating God's redemptive plan for the entirety of creation and humanity.
Exposition and Analysis
Key Word Analysis
From the root chous (dust, soil), this term literally means "dusty" or "made of earth/soil." Paul uses it to describe the nature of humanity as descended from Adam, who was formed "from the dust of the ground" (Genesis 2:7). It signifies our present mortal, perishable, and physically limited existence, subject to decay and death, and inherently connected to the fallen created order. It does not imply moral inferiority but rather a natural, physical constitution suited for this earthly realm.
Derived from epi (upon) and ouranós (heaven), this word means "above the sky," "celestial," or "heavenly." It describes the nature of Christ, who is "from heaven," and by extension, the future, glorified nature of believers. This term signifies immortality, incorruptibility, spiritual power, and a divine quality perfectly suited for eternal life in God's presence. It points to a radical transformation that transcends the limitations of the earthly existence, aligning believers with the very essence of the resurrected and ascended Christ.
Verse Breakdown
"As is the earthy, such are they also that are earthy"
This clause establishes the present reality of humanity. It states that all human beings, by virtue of their descent from Adam, share in his "earthy" nature. This nature is characterized by mortality, physical limitations, and susceptibility to sin and decay. It refers to our current physical bodies and our inherent connection to the created order that is subject to futility (Romans 8:20-21). Paul emphasizes that this is a universal human condition, reflecting our origin from the dust.
"and as is the heavenly, such are they also that are heavenly"
This clause presents the glorious future reality for believers. It posits that just as Christ is "heavenly" in His resurrected and glorified state, those who belong to Him will also partake in that same heavenly nature. This refers to the resurrection body, which will be imperishable, glorious, powerful, and spiritual (1 Corinthians 15:42-44). It signifies a radical transformation that aligns believers with Christ's immortal, divine-like existence, perfectly suited for the eternal, heavenly realm. This is the ultimate hope and destiny for those united with Christ.
Literary Devices
Paul employs several powerful literary devices in 1 Corinthians 15:48 to convey his profound theological truth. The most prominent is Contrast, as he starkly juxtaposes "the earthy" and "the heavenly." This antithesis highlights the radical difference between humanity's fallen, mortal state derived from Adam and its future, glorified, immortal state in Christ. This contrast is further amplified by the use of Parallelism, specifically a chiastic-like structure (A-B, A'-B'), where the two clauses mirror each other in their grammatical construction ("As is X, such are Y; and as is Z, such are W"). This balanced structure emphasizes the direct correspondence between the prototype (Adam/Christ) and the nature of those who belong to them. Furthermore, the verse functions as a concise statement of Typology, presenting Adam as a type (a pre-figurement or pattern) of the earthly man and Christ as the anti-type (the fulfillment or perfect pattern) of the heavenly man. This typological framework allows Paul to explain the profound transformation awaiting believers by drawing a clear line from humanity's origin to its ultimate destiny in Christ.
Theological and Thematic Connections
1 Corinthians 15:48 stands as a profound theological statement on the nature of humanity, the impact of the fall, and the glory of redemption in Christ. It underscores the biblical understanding that humanity's current physical existence, while created good, is marked by mortality and limitations due to its origin from the dust and the effects of sin through Adam. However, through Christ, a new humanity emerges, destined for an entirely different, heavenly existence. This transformation is not merely spiritual but encompasses the physical body, which will be raised in glory, mirroring Christ's own resurrected body. This verse affirms God's commitment to the redemption of the whole person—body and soul—and points to the ultimate triumph over death and decay, ensuring that believers will be perfectly suited for eternal fellowship with God in the new creation.
Reflection and Application
1 Corinthians 15:48 offers a profound source of hope and a clear lens through which to view our present lives and future destiny. Understanding that our "earthy" bodies are temporary and destined for transformation into "heavenly" bodies like Christ's should radically reorient our priorities and perspectives. This truth liberates us from the fear of death and the despair of physical decay, reminding us that our ultimate state is one of incorruptible glory. It encourages us to live with an eternal perspective, investing in spiritual realities that endure rather than fleeting earthly pursuits. Furthermore, it provides immense comfort in the face of suffering, illness, or physical limitations, knowing that our present weaknesses will be replaced by power and glory. This future hope should motivate us to pursue holiness in our present bodies, recognizing that they are temples of the Holy Spirit and will one day be perfectly conformed to Christ's image. Our identity is not ultimately defined by our earthly frailties but by our future heavenly glory in Christ.
Questions for Reflection
FAQ
Does "earthy" imply that our physical bodies are inherently bad or evil?
No, the term "earthy" (Greek: choïkós) in 1 Corinthians 15:48 does not imply that our physical bodies are inherently sinful or evil. The Bible consistently affirms that God's creation, including the human body, was originally "very good" (Genesis 1:31). Rather, "earthy" emphasizes the body's origin from the dust of the ground (Genesis 2:7) and its present state of mortality, perishability, and susceptibility to decay and death, which are consequences of the Fall. It signifies a body suited for this present, fallen world. The contrast with "heavenly" is not between good and evil, but between perishable and imperishable, weak and powerful, dishonorable and glorious, natural and spiritual (1 Corinthians 15:42-44). Our current bodies are temporary and limited, designed for this earthly existence, while our resurrected bodies will be transformed to be perfectly suited for an eternal, heavenly existence.
Christ-Centered Fulfillment
1 Corinthians 15:48 finds its ultimate fulfillment and meaning in the person and work of Jesus Christ. He is the "heavenly" one, the "last Adam" (1 Corinthians 15:45), who inaugurates a new humanity. Adam, the "earthy" man, brought sin and death to all humanity; Christ, the "heavenly" man, brings righteousness and life to all who believe. His resurrection is not merely a historical event but the prototype and guarantee of our own future resurrection. As the "firstfruits" of those who have fallen asleep (1 Corinthians 15:20), Christ's glorified body is the pattern for the believer's future "heavenly" body. Through union with Him, believers are transformed from their "earthy" Adamic nature to partake in His "heavenly" nature. This means that just as we have borne the image of the earthy, we shall also bear the image of the heavenly (1 Corinthians 15:49). Our ultimate destiny is to be conformed to the image of His Son (Romans 8:29), whose glorious body will transform our humble bodies (Philippians 3:21). Thus, the hope of a "heavenly" body is entirely dependent on and fulfilled in Christ, the source and pattern of all new creation.