1Cor 15:38-54 | RWP | e4.org | A body of its own ( ιδιον σωμα ). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On σπερμα , seed, old word from σπειρω , to sow, see on .

‏ 1 Corinthians 15:38-54

A body of its own ( ιδιον σωμα ). Even under the microscope the life cells or germ plasm may seem almost identical, but the plant is quite distinct. On σπερμα, seed, old word from σπειρω, to sow, see on Mt 13:24f.

The same flesh ( η αυτη σαρξ ). Paul takes up animal life to show the great variety there is as in the plant kingdom. Even if evolution should prove to be true, Paul's argument remains valid. Variety exists along with kinship. Progress is shown in the different kingdoms, progress that even argues for a spiritual body after the body of flesh is lost.

Of beasts ( κτηνων ). Old word, from κταομα, to possess, and so property. See Lu 10:34.

Of birds ( πτηνων ). Old word from πετομα, to fly, winged, flying. Only here in N.T.

Celestial ( επουρανια ). Old word, from επ, upon, ουρανος, heaven, existing in heaven. Paul now rises higher in the range of his argument, above the merely

terrestrial ( επιγεια, upon earth, επι, γε ) bodies. He has shown differences in the bodies here on earth in plants and in the animal kingdom and now he indicates like differences to be seen in the heavens above us.

Is one ( ετερα μεν )

--is another ( ετερα δε ). Antithesis that admits glory for bodies on earth and bodies in the heavens. Experience does not argue against a glory for the spiritual body (Php 3:21).

For one star differeth from another star in glory ( αστηρ γαρ αστερος διαφερε εν δοξη ). A beautiful illustration of Paul's point. Αστερος is the ablative case after διαφερε (old verb διαφερω, Latin differo, our differ, bear apart). On αστηρ see Mt 2:7 and αστρον Lu 21:25. Stars differ in magnitude and brilliancy. The telescope has added more force to Paul's argument.

In glory ( εν δοξη ). Old word from δοκεω, to think, to seem. So opinion, estimate, then the shekinah glory of God in the LXX, glory in general. It is one of the great words of the N.T. Jesus is termed the glory in Jas 2:1.

So is the resurrection of the dead ( ουτως κα η αναστασις των νεκρων ). Paul now applies his illustrations to his argument to prove the kind of body we shall have after the resurrection. He does it by a series of marvellous contrasts that gather all his points. The earthly and the risen beings differ in duration, value, power (Wendt).

It is sown ( σπειρετα ). In death, like the seed (37).

In incorruption ( εν αφθαρσια ). Late word from α privative and φθειρω, to corrupt. In LXX, Plutarch, Philo, late papyrus of a Gnostic gospel, and quotation from Epicurus. Vulgate incorruptio. The resurrection body has undergone a complete change as compared with the body of flesh like the plant from the seed. It is related to it, but it is a different body of glory.

In weakness ( εν ασθενεια ). Lack of strength as shown in the victory of death.

In power ( εν δυναμε ). Death can never conquer this new body, "conformed to the body of His glory" (Php 3:21).

A natural body ( σωμα ψυχικον ). See on 2:14 for this word, a difficult one to translate since ψυχη has so many meanings. Natural is probably as good a rendering as can be made, but it is not adequate, for the body here is not all ψυχη either as soul or life. The same difficulty exists as to a spiritual body ( σωμα πνευματικον ). The resurrection body is not wholly πνευμα. Caution is needed here in filling out details concerning the ψυχη and the πνευμα. But certainly he means to say that the "spiritual body" has some kind of germinal connection with the "natural body," though the development is glorious beyond our comprehension though not beyond the power of Christ to perform (Php 3:21). The force of the argument remains unimpaired though we cannot follow fully into the thought beyond us.

If there is ( ε εστιν ). "If there exists" ( εστιν means this with accent on first syllable), a condition of first class assumed as true.

There is also ( εστιν κα ). There exists also.

Became a living soul ( εγενετο εις ψυχην ζωσαν ). Hebraistic use of εις in predicate from LXX. God breathed a soul ( ψυχη ) into "the first man."

The last Adam became a life-giving spirit ( ο εσχατος Αδαμ εις πνευμα ζωοποιουν ). Supply εγενετο (became). Christ is the crown of humanity and has power to give us the new body. In Ro 5:12-19 Paul calls Christ the Second Adam.

Howbeit that is not first which is spiritual, but that which is natural ( αλλ' ου πρωτον το πνευματικον, αλλα το ψυχικον ). Literally, "But not first the spiritual, but the natural." This is the law of growth always.

Earthly ( χοικος ). Late rare word, from χους, dust.

The second man from heaven ( ο δευτερος ανθρωπος εξ ουρανου ). Christ had a human ( ψυχικον ) body, of course, but Paul makes the contrast between the first man in his natural body and the Second Man in his risen body. Paul saw Jesus after his resurrection and he appeared to him "from heaven." He will come again from heaven.

As is the earthly ( οιος ο χοικος ). Masculine gender because of ανθρωπος and correlative pronouns ( οιοσ, τοιουτο ) of character or quality. All men of dust ( χοικο ) correspond to "the man of dust" ( ο χοικος ), the first Adam.

As is the heavenly ( οιος ο επουρανιος ). Christ in his ascended state (1Th 4:16; 2Th 1:7; Eph 2:6, 20; Php 3:20f.).

We shall also bear ( φορεσομεν κα ). Old MSS. (so Westcott and Hort) read φορεσωμεν κα. Volitive aorist active subjunctive, Let us also bear. Ellicott strongly opposes the subjunctive. It may be merely the failure of scribes to distinguish between long o and short o. Paul hardly means to say that our attaining the resurrection body depends on our own efforts! A late frequentative form of φερω.

Cannot inherit ( κληρονομησα ου δυναντα ). Hence there must be a change by death from the natural body to the spiritual body. In the case of Christ this change was wrought in less than three days and even then the body of Jesus was in a transition state before the Ascension. He ate and could be handled and yet he passed through closed doors. Paul does not base his argument on the special circumstances connected with the risen body of Jesus.

A mystery ( μυστηριον ). He does not claim that he has explained everything. He has drawn a broad parallel which opens the door of hope and confidence.

We shall not all sleep ( παντες ου κοιμηθησομεθα ). Future passive indicative of κοιμαομα, to sleep. Not all of us shall die, Paul means. Some people will be alive when he comes. Paul does not affirm that he or any then living will be alive when Jesus comes again. He simply groups all under the phrase "we all."

But we shall all be changed ( παντες δε αλλαγησομεθα ). Second future passive indicative of αλλασσω. Both living and dead shall be changed and so receive the resurrection body. See this same idea at more length in 1Th 4:13-18.

In a moment ( εν ατομω ). Old word, from α privative and τεμνω, to cut, indivisible: Scientific word for atom which was considered indivisible, but that was before the day of electrons and protons. Only here in N.T.

In the twinkling of an eye ( εν ριπη οφθαλμου ). Old word ριπη from ριπτω, to throw. Only here in N.T. Used by the Greeks for the flapping of a wing, the buzz of a gnat, the quivering of a harp, the twinkling of a star.

At the last trump ( εν τη εσχατη σαλπιγγ ). Symbolical, of course. See on 1Th 4:16; Mt 24:31.

Must put on ( δε ενδυσασθα ). Aorist (ingressive) middle infinitive, put on as a garment.

Immortality ( αθανασιαν ). Old word from αθανατος, undying, and that from α privative and θνησκω, to die. In N.T. only here and 1Ti 6:16 where God is described as having immortality.

Shall have put on ( ενδυσητα ). First aorist middle subjunctive with οταν whenever, merely indefinite future, no futurum exactum, merely meaning, "whenever shall put on," not "shall have put on."

Is swallowed up ( κατεποθη ). First aorist passive indicative of καταπινω, old verb to drink down, swallow down. Perfective use of κατα- where we say "up," "swallow up." Timeless use of the aorist tense. Paul changes the active voice κατεπιεν in Isa 25:8 to the passive. Death is no longer victory. Theodotion reads the Hebrew verb (bulla, for billa,) as passive like Paul. It is the "final overthrow of the king of Terrors" (Findlay) as shown in Heb 2:15.