1 Corinthians 15:35 Komentář

In this chapter the apostle treats of that great article of Christianity - the resurrection of the dead. I. He establishes the certainty of our Saviour's resurrection (Co1 15:1-11). II. He, from this truth, sets himself to refute those who said, There is no resurrection of the dead (Co1 15:12-19). III. From our Saviour's resurrection he establishes the resurrection of the dead and confirms the Corinthians in the belief of it by some other considerations (Co1 15:20-34). IV. He answers an objection against this truth, and takes occasion thence to show what a vast change will be made in the bodies of believers at the resurrection (v. 35-50). V. He informs us what a change will be made in those who shall be living at the sound of the last trumpet, and the complete conquest the just shall then obtain over death and the grave (Co1 15:51-57). And, VI. He sums up the argument with a very serious exhortation to Christians, to be resolved and diligent in their Lord's service, because they know they shall be so gloriously rewarded by him (Co1 15:58).

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.

INTRODUCTION TO 1 CORINTHIANS 15 The apostle, in this chapter, recommends the Gospel, and gives a summary of it, proves the resurrection of Christ, and by various arguments establishes the doctrine of the resurrection of the dead, and answers objections made unto it. He also sets forth the glory there will be upon the bodies of risen saints, and the change that will be made on living ones; and concludes with an exhortation to perseverance in faith and holiness. As his chief view is the doctrine of the resurrection, he introduces this by recommending the Gospel in general, or by observing that this is a principal doctrine which should be remembered and retained, because it was the Gospel which he had preached, and they had received, and had hitherto persevered in, Co1 15:1 and besides was essential to salvation, and the means of it, by which they would be saved, if they retained it, except their faith in it was in vain, as it would be should they drop it, Co1 15:2. And moreover, the apostle had received it by divine revelation, and had faithfully delivered it to them, and therefore it became them to hold it fast; the sum of which were the death, burial, and resurrection of Christ, agreeably to the Scriptures of the Old Testament, Co1 15:3 and then he reckons up the eyewitnesses of the latter, as first Peter, then the twelve disciples, then five hundred brethren at one time; next James, and all the apostles; and last of all himself, Co1 15:5 of whom he speaks in a very diminishing style, describing himself as an abortive, affirming himself to be the least of the apostles, and unworthy to be in that office, or bear that name, giving this as a reason for it, because he had been a persecutor of the church of Christ, Co1 15:9 wherefore he ascribes the dignity he was raised to entirely to the free grace of God; and yet he magnifies his office, and observes, that the gifts of grace bestowed upon him were not in vain, and that he was a more abundant labourer than the rest of the apostles, and had more success; but then he freely declares that all he had, and all he did, were by the grace of God, Co1 15:10. But however, not to insist upon the difference between him and other apostles; he observes, that the subject matter of their ministry was the same, namely, a suffering and risen Saviour, and who was also the object of the faith of the believing Corinthians, Co1 15:11 wherefore the apostle proceeds to blame some among them for denying the doctrine of the resurrection from the dead, seeing it was a principal part of the ministry of the Gospel, that Christ was risen from the dead, Co1 15:12 whereas that would not be true, if there is no resurrection of the dead, Co1 15:13 but that Christ is risen, is not only evident from the testimonies of eyewitnesses before produced, but from the absurdities that follow upon a denial of it, as that the preaching of the Gospel was a vain thing, and faith in it also, Co1 15:14 yea, the apostles would be no other than false witnesses of God, testifying that he raised up Christ, when he is not risen, if the dead rise not, Co1 15:15 which argument is repeated, Co1 15:16 and other absurdities following such an hypothesis are added; as besides what was before mentioned, that faith becomes hereby a vain thing, such as have believed in him must be in an unregenerate state, and both under the power and guilt of sin, Co1 15:17 nay, not only so, but such who are dead in Christ, or for his sake are lost and perished, Co1 15:18 and even those of the saints who are alive must be the most unhappy and miserable of all mortals, Co1 15:19. But inasmuch as it is a certain point that Christ is risen, it is as clear a case that the saints will rise, which is argued from Christ being the firstfruits of those that are fallen asleep in him, which secures their resurrection to them, Co1 15:20 and from his being their covenant head, as Adam was to his posterity; so that as all his offspring died in him, all the saints will be quickened by Christ, death coming by the one, and the resurrection by the other, Co1 15:21. And whereas it might be objected, if this is the case, why did not the saints, who were dead before the resurrection of Christ, rise from the dead when he did, or quickly after? To which it is answered, there is an order observed agreeable to the firstfruits and lump: Christ, the firstfruits, is first, and then they that believe in him, Co1 15:23 and this will not be until the second coming of Christ, and the end of all things, when all the elect of God shall be gathered in; and then they will be raised and presented to the Father complete in soul and body, and all rule and authority among men will cease, Co1 15:24. But in the mean while Christ must reign until all enemies are subject to him, and the last of all that will be destroyed by him is death; which is another argument proving the resurrection of the dead; for if death is destroyed, the dead must rise, and never die more, Co1 15:25 That all things will be put under the feet of Christ, every enemy, and so death, is proved from a testimony out of Psa 8:6. But to prevent a cavil, and secure the honour of God the Father, he is excepted from being subject to him, Co1 15:27 so far is he from being so, that the Son shall be subject to him, and appear to be so as Mediator, by giving up the account of things to him; the end of which is, that God, Father, Son, and Spirit, may be all in all, Co1 15:28. The resurrection of the dead is further argued from the sufferings of the saints and martyrs of Jesus, for the sake of him and his Gospel, and particularly this doctrine of it, which are first figuratively expressed under the notion of a baptism, Co1 15:29 and then more literally and clearly signified by being in jeopardy, and exposed to danger of life continually, Co1 15:30 and which is exemplified in the case of the apostle himself, who was liable to death daily, Co1 15:31 of which he gives a particular instance in his fighting with beasts at Ephesus. Moreover, another absurdity would follow upon this, should this doctrine not be true; and that is, that a loose and licentious life, such an one as the Epicureans live, would be encouraged hereby, Co1 15:32 from which the apostle dissuades; partly from the pernicious effect of it, which he shows by a passage cited out of one of the Heathens, Co1 15:33 and partly from its being contrary to a righteous conversation, and from the stupidity, sinfulness, and ignorance, which such a course of life, upon such principles, declares, Co1 15:34. And then the apostle proceeds to answer questions, and remove objections relating to the resurrection of the dead; which questions and objections are put, Co1 15:35 which suppose the thing to be impossible and absurd, and to which answers are returned, first by observing, that grain which is sown in the earth first dies before it is quickened, and that it does not rise up bare grain as it was sown, but in a different form and shape, with additional circumstances greatly to its advantage; and has a body given by the power, and according to the pleasure of God, and suitable to the nature of the seed; by which is suggested, that in like manner the body first dies, and then is raised;, and though the same body, yet it is raised in a different form with different qualities, by the power, and according to the will of God; and therefore seeing there are every year such innumerable instances in nature, of dead and putrefied grain being revived, it need not be thought incredible, impracticable, and absurd, that God should raise the dead, Co1 15:36 and that the body, though the same shall rise different from what it was when laid in the grave, is illustrated by the difference of flesh in men, beasts, fishes, and birds; which, though all of it flesh, differs from each other; and so will the flesh of the body, in the resurrection, differ from the flesh it is now clothed with, Co1 15:39. And the same is further illustrated by the difference there is in the heavenly and earthly bodies, in the sun, and moon, and stars, and in one star from another; all which have respect to the same, showing not any difference there will be in risen bodies among themselves, but in risen bodies from what they now are, Co1 15:40 as appears by the accommodation of these similes to the resurrection of the dead; and which differences are clearly expressed, the present bodies being corrupt, dishonourable, weak, and natural, the risen ones being incorruptible, glorious, powerful, and spiritual, Co1 15:42. And that the risen bodies will be spiritual, the apostle proves, by comparing Adam and Christ together; the one had a natural body, the other had a spiritual body after his resurrection, Co1 15:45 the order of which is given, the natural body of Adam was before the spiritual body of Christ, Co1 15:46. Their original is also taken notice of, the one being of the earth, the other front heaven, Co1 15:47 and so accordingly the offspring of the one, and of the other, are different; the offspring of the first Adam are earthly like him, and have a natural body, as he had; the offspring of the second Adam are heavenly, as he was, and will have a body like to his; for as they bear the image of the first man, from whom they naturally descend, by having a natural body like to his, so they must bear the image of the second man, the Lord from heaven, by having a spiritual body fashioned like to his glorious body, Co1 15:48. And there is an absolute necessity for this, seeing bodies, in their present state, and case, as natural, mortal, and sinful, cannot be admitted into the possession of the kingdom and glory of the Lord, Co1 15:50 but inasmuch as all will not die, and so be raised again, but some will be alive at the coming of Christ and the resurrection of the dead, a difficulty arises how the living saints will come by spiritual bodies, in order to inherit the kingdom of God, without which they cannot inherit it: this difficulty the apostle removes, by making known a secret never divulged before, that at the same time the dead will be raised, which will be at the sounding of a trumpet; in a moment, at once the living saints will be changed, and become immortal and incorruptible, as the raised ones, Co1 15:51 for so it must be that these corruptible and mortal bodies be clothed with incorruption and immortality, either by the resurrection of them, or a change upon them, when either way they will become spiritual, Co1 15:53. And hereby some prophecies in Isaiah and Hoses will have their accomplishment, Co1 15:54 on the mention of which, some things in them are explained, as that sin is the sting of death, and the law is the strength of sin, which regard the prophecy in Hosea, Co1 15:56 and the victory obtained over death, which is mentioned in the prophecy of Isaiah, is ascribed to God, who gives it through Christ, to whom thanks are returned for it, Co1 15:57. And the chapter is concluded with an exhortation steadfastly to abide by the cause of Christ, and in his service; to which the saints are encouraged from this consideration, that they will find their account in it, Co1 15:58.

But God giveth it a body, as it hath pleased him,.... It is not the husbandman, nor the sun, nor the rain, that give the grain of wheat, or any other, its verdure and beauty, the form in which it springs up, its stalk, blade, and ear, but God by his own power, and of his sovereign will and pleasure; and he does not create this new form, but gives it; and does not barely give it, but gives the body to it: to the selfsame grain, and not another: so the resurrection of the dead is God's work; it is an instance of his power, and of his sovereign will; and is to his people a branch of that eternal life, which is his pure gift through Jesus Christ; all that glory in which the body will arise springs from his free grace, and is bestowed upon the selfsame body, which was carried about here, and laid in the grave: and to every seed its own body; which is suitable and natural to it, according to its kind; see Gen 1:11 as cummin to cummin, anise to anise, wheat to wheat, barley to barley, and not on the contrary; showing, that it is the same body that is raised that dies, though it is in a more glorious, and with more excellent qualities; which is manifest from express passages of Scripture; see Job 19:26 from the signification of the word resurrection, which is a raising up of that which is fallen and if the same body that falls by death is not raised, but another is given, it will not be a resurrection, but a creation: and also from the figurative phrases by which it is expressed, as here by the quickening of seed cast into the earth, and elsewhere by awaking out of sleep; now as it is the same seed that is sown that springs up again, and the same body that sleeps that awaked out of it, so it is the same body that is interred in the earth, and falls asleep by death, that will be quickened and awaked at the resurrection: and it is clear from the places from whence the dead will be raised, the repositories of them, as death and hell, or the grave, and the sea; for none but the same bodies that are laid in the grave, or cast into the sea, can be said to come forth out of them, or be delivered up; by them: and from the subject of the resurrection, the bodies of men, their vile and mortal bodies, which can be no other than their present ones; and from the end of the resurrection, which is that some may come to life, and others to damnation; and from the justice of God, which requires that the same bodies Christ has purchased, find who have served and suffered for him, should be glorified; and the same that have done evil against him, and abused themselves and his people, be punished: this might be argued from the translations of Enoch and Elijah in their bodies to heaven, in which they were on earth; and from the resurrection of the bodies of the saints at Christ's resurrection, and the change that will be on the bodies of living saints at the coming of Christ; for it is not reasonable to suppose, that some of the saints shall have their own bodies, and others none at all, or not the same they lived in here: this may be further confirmed, from the resurrection of Christ's body, which was the same he had before; it was not changed into a spirit, but consisted of flesh and bones, as it had done; and had on it the very print of the nails, and spear in his hands, feet, and side; and to this the bodies of the saints are to be fashioned: add to all this, if it is not a resurrection of the same body, but new ones are created, to which the soul will be united, it will not be a resurrection, but a transmigration of souls into other bodies; but as every seed has its own body, so will every soul have its own body, though greatly different as to its qualities, and much improved for the better, as in seed sown: and this is the sense of the ancient Jews (q), "says R. Chijah, , "that that selfsame body that was shall rise", is clear from what is written, thy dead men shall live, Isa 26:19 and it is not written, shall be created; from whence it is evident that they shall not be created, but shall be quickened:'' and again (r), "in the time to come, the holy blessed God will quicken the dead, and raise them "out of their own dust", that they may not be a building of dust, as they were at first, when they were created out of dust itself, a thing which is not stable, according to Gen 2:7 and at that time they shall be raised out of the dust, out of that building, and shall stand in a stable building, that they may have stability, or duration.'' So on those words, "I kill and I make alive, I wound and I heal", Deu 32:39 they observe (s), that "as wounding and healing are "in one", (and the same body,) so death and life are "in one and" the same.'' (q) Zohar in Exod. fol. 12. 3. (r) Midrash Hannealam in Zohar in Gen. fol. 81. 1. (s) T. Bab. Sanhedrin, fol. 91. 2.

What, then, shall they do who are baptized for the body, if the body rises not again? We stand, then, on firm ground (when we say) that the next question which the apostle has discussed equally relates to the body. But "some man will say, `How are the dead raised up? With what body do they come? '" Having established the doctrine of the resurrection which was denied, it was natural to discuss what would be the sort of body (in the resurrection), of which no one had an idea.

For useless must that conflict be deemed (which is sustained in a body) for which no resurrection is in prospect. "But some man will say, How are the dead to be raised? And with what body will they come? " Now here he discusses the qualities of bodies, whether it be the very same, or different ones, which men are to resume.

Some may wonder how decayed bodies can become sound again, scattered members brought together, and destroyed parts restored. Yet no one seems to wonder how seeds softened and broken by the dampness and weight of the earth grow and become green again. Such seeds, of course, are rotted and dissolved by contact with the earth. But when the generative moisture of the soil imparts life to the buried and hidden seeds by a kind of life-giving heat, they receive the animating force of the growing plant. Then gradually, nature raises from stalk the tender life called the growing ear, and, like a careful mother, wraps it in a sheath as a protection against its being nipped at this immature stage by the frost or scorched by the sun when the kernels are emerging, as it were, from early infancy.

Gentle and lowly as the apostle is to a great degree every where, he here adopts a style rather pungent, because of the impiety of the gainsayers. He is not however content with this, but he also employs reasons and examples, subduing thereby even the very contentious. And above he saith, "Since by man came death, by man came also the resurrection of the dead;" but here he solves an objection brought in by the Gentiles. And see how again he abates the vehemence of his censure; in that he said not, "but perhaps ye will say," but he set down the objector indefinitely, in order that, although employing his impetuous style with all freedom, he might not too severely wound his hearers. And he states two difficulties, one touching the manner of the resurrection, the other, the kind of bodies. For of both they on their part made a question, saying, "How is that which hath been dissolved raised up?" and, "with what manner of body do they come?" But what means, "with what manner of body?" It is as if they had said, "with this which hath been wasted, which hath perished, or with some other?" Then, to point out that the objects of their enquiry are not questionable but admitted points, he at once meets them more sharply, saying, "Thou foolish one, that which thou thyself sowest is not quickened, except it die." Which we also are wont to do in the case of those who gainsay things acknowledged. And wherefore did he not at once appeal to the power of God? Because he is discoursing with unbelievers. For when his discourse is addressed to believers, he hath not much need of reasons. Wherefore having said elsewhere, "He shall change the body of your humiliation, that it may be fashioned like to the body of his glory," and having indicated somewhat more than the resurrection, he stated no analogies, but instead of any demonstration, brought forward the power of God, going on to say, "according to the working whereby He is able to subject all things to Himself." But here he also urges reasons. That is, having established it from the Scriptures, he adds also in what comes after, these things over and above, with an eye to them who do not obey the Scriptures; and he saith, "O foolish one, that which Thou sowest:" i.e., "from thyself thou hast the proof of these things, by what thou doest every day, and doubtest thou yet? Therefore do I call thee foolish because of the things daily done by thine own self thou art ignorant, and being thyself an artificer of a resurrection, thou doubtest concerning God." Wherefore very emphatically he said, "what Thou sowest," thou who art mortal and perishing. And see how he uses expressions appropriate to the purpose he had in view: thus, "it is not quickened," saith he, "except it die." Leaving, you see, the terms appropriate to seed, as that "it buds," and "grows," and "is dissolved," he adopts those which correspond to our flesh, viz. "it is quickened," and, "except it die;" which do not properly belong to seeds, but to bodies. And he said not, "after it is dead it lives," but, which is a greater thing, "therefore it lives, because it dies." Seest thou, what I am always observing, that he continually gives their argument the contrary turn? Thus what they made a sure sign of our not rising again, the same he makes a demonstration of our rising. For they said, "the body rises not again, because it is dead." What then doth he, retorting their argument, say? "Nay, but unless it died, it could not rise again: and therefore it rises again, because it died." For as Christ more clearly signifies this very thing, in the words, "Except a grain of wheat fall into the ground and die, it abideth by itself alone: but if it die, it beareth much fruit:" thence also Paul, drawing this example, said not, "it doth not live," but, "is not quickened;" again assuming the power of God and showing that not the nature of the ground, but God Himself, brings it all to pass. And what can be the reason that he did not bring that forward, which was more akin to the subject: I mean, the seed of mankind? (For our generation too begins from a sort of decay, even as that of the corn.) Because it was not of equal force, but the latter was a more complete instance: for he wants a case of something that perished entirely, whereas this was but a part; wherefore he rather alleges the other. Besides, that proceeds from a living body and falls into a living womb; but here it is no flesh, but the earth into which the seed is cast, and into the same it is dissolved, like the body which is dead. Wherefore on this account too the example was more appropriate.

Everything wrong with our bodies in this life will be healed in the resurrection.

He did not say: you say, in order that the speech might be more acceptable, when he would be examining the words as if of other unbelievers. Two subjects were called into doubt: one — the manner of the resurrection, how a body that has once decayed will rise; the other — in what body they will rise, in the present one or some other. By the example of the seed he resolves both perplexities.

964. – Having proved the resurrection of the dead, the Apostle now shows the quality and mode of those rising. In regard to this he does two things: first, he raises a question about the quality of those rising; secondly, he answers it (v. 36). 965. – In regard to the resurrection there have been two errors. For some absolutely denied the future resurrection of the dead. For since they considered only the principles and capabilities of nature and saw that according to natural principles and capabilities no one could return to life or a blind person recover sight, they absolutely denied the resurrection. From their mouth it says in Wis (2:5): "Our allotted time is the passing of a shadow"; "We are born of nothing" (Wis. 2:2); "Do you think a dead man will live again?" (Jb 14:14). Others, on the other hand, have said there will be a resurrection, but they will rise to the same manner of living and to the same acts. Even philosophers have posited this when they said: After many years Plato will rise again and will have the same scholars in Athens, whom he had at some time. The Sadducees also assert this Matt (22:29) about the woman with seven husbands. Hence they asked: "In the resurrection to which of the seven will she be wife?" The Saracens, too, pretend that after the resurrection they will have wives and voluptuous and bodily pleasures: "He will not move upon the rivers, the streams flow with honey and curds" (Jb 20:17). Against these Matt (22:30) says that "they will be as the angels in heaven." Therefore the Apostle raises two questions here. The first is when he says, How will the dead rise? How is it possible that the dead who are dust can rise? The second when he says, With what kind of body will they come? As if to say: will they rise with the same kind of body as we have now?

But some man will say - Αλλα ερει τις. It is very likely that the apostle, by τις some, some one, some man, means particularly the false apostle, or teacher at Corinth, who was chief in the opposition to the pure doctrine of the Gospel, and to whom, in this covert way, he often refers. The second part of the apostle's discourse begins at this verse. What shall be the nature of the resurrection body? 1. The question is stated, Co1 15:35. 2. It is answered: first, by a similitude, Co1 15:36-38; secondly, by an application, Co1 15:33-41; and thirdly, by explication, Co1 15:42-50.

THE RESURRECTION PROVED AGAINST THE DENIERS OF IT AT CORINTH. (1Co. 15:1-58) Moreover--"Now" [ALFORD and ELLICOTT]. I declare--literally, "I make known": it implies some degree of reproach that it should be now necessary to make it known to them afresh, owing to some of them "not having the knowledge of God" (Co1 15:34). Compare Gal 1:11. wherein ye stand--wherein ye now take your stand. This is your present actual privilege, if ye suffer not yourselves to fall from your high standing.

How--It is folly to deny a fact of REVELATION, because we do not know the "how." Some measure God's power by their petty intelligence, and won't admit, even on His assurance, anything which they cannot explain. Ezekiel's answer of faith to the question is the truly wise one (Eze 37:3). So Jesus argues not on principles of philosophy, but wholly from "the power of God," as declared by the Word of God (Mat 19:26; Mar 10:27; Mar 12:23; Luk 18:27). come--The dead are said to depart, or to be deceased: those rising again to come. The objector could not understand how the dead are to rise, and with what kind of a body they are to come. Is it to be the same body? If so, how is this, since the resurrection bodies will not eat or drink, or beget children, as the natural bodies do? Besides, the latter have mouldered into dust. How then can they rise again? If it be a different body, how can the personal identity be preserved? Paul answers, In one sense it will be the same body, in another, a distinct body. It will be a body, but a spiritual, not a natural, body.