1Cor 15:35-38, 42-44 | Barnes | STEP | Verse 35. But some man will say . An objection will be made to the statement that the dead will be raised. This verse commences the second part of the chapter, in which the apostle meets the objections to the argument, and shows in what manner the dead will be raised. See the Analysis. That objections were made to the doctrine is apparent from . How are the dead raised up ? πως. In what way or manner; by what means. This I regard as the first objection which would be made, or the first inquiry on the subject which the apostle answers. The question is one which would be likely to be made by the subtle and doubting Greeks. The apostle, indeed, does not draw it out at length, or state it fully, but it may be regarded probably as substantially the same as that which has been made in all ages. "How is it possible that the dead should be raised? They return to their native dust. They become entirely disorganized. Their dust may be scattered; how shall it be recollected? Or they may be burned at the stake, and how shall the particles which composed their bodies be recollected and reorganized? Or they may be devoured by the beasts of the field, the fowls of heaven, or the fishes of the sea, and their flesh may have served to constitute the food of other animals, and to form their bodies; how can it be recollected and reorganized? Or it may have been the food of plants, and like other dust have been used to constitute the leaves or the flowers of plants, and the trunks of trees; and how can it be remoulded into a human frame?" This objection the apostle answers in . And with what body do they come ? This is the second objection or inquiry which he answers. It may be understood as meaning, "What will be the form, the shape, the size, the organization of the new body? Are we to suppose that all the matter which at any time entered into its composition here is to be recollected, and to constitute a colossal frame? Are we to suppose that it will be the same as it is here, with the same organization, the same necessities, the same wants? Are we to suppose that the aged will be raised as aged, and the young as young, and that infancy will be raised in the same state, and remain such for ever? Are we to suppose that the bodies will be gross, material, and needing support and nourishment, or, that there will be a new organization?" All these and numerous other questions have been asked, in regard to the bodies at the resurrection; and it is by no means improbable that they were asked by the subtle and philosophizing Greeks, and that they constituted a part of the reasoning of those who denied the doctrine of the resurrection. This question, or objection, the apostle answers, . It has been doubted, indeed, whether he refers in this verse to two inquiries--to the possibility of the resurrection, and to the kind of bodies that should be raised; but it is the most obvious interpretation of the verse, and it is certain that in his argument he discusses both these points. (d) "How are"

1 Corinthians 15:35-38

Verse 35. But some man will say. An objection will be made to the statement that the dead will be raised. This verse commences the second part of the chapter, in which the apostle meets the objections to the argument, and shows in what manner the dead will be raised. See the Analysis. That objections were made to the doctrine is apparent from 1Cor 15:12.

How are the dead raised up? πως. In what way or manner; by what means. This I regard as the first objection which would be made, or the first inquiry on the subject which the apostle answers. The question is one which would be likely to be made by the subtle and doubting Greeks. The apostle, indeed, does not draw it out at length, or state it fully, but it may be regarded probably as substantially the same as that which has been made in all ages. "How is it possible that the dead should be raised? They return to their native dust. They become entirely disorganized. Their dust may be scattered; how shall it be recollected? Or they may be burned at the stake, and how shall the particles which composed their bodies be recollected and reorganized? Or they may be devoured by the beasts of the field, the fowls of heaven, or the fishes of the sea, and their flesh may have served to constitute the food of other animals, and to form their bodies; how can it be recollected and reorganized? Or it may have been the food of plants, and like other dust have been used to constitute the leaves or the flowers of plants, and the trunks of trees; and how can it be remoulded into a human frame?" This objection the apostle answers in 1Cor 15:36-38.

And with what body do they come? This is the second objection or inquiry which he answers. It may be understood as meaning, "What will be the form, the shape, the size, the organization of the new body? Are we to suppose that all the matter which at any time entered into its composition here is to be recollected, and to constitute a colossal frame? Are we to suppose that it will be the same as it is here, with the same organization, the same necessities, the same wants? Are we to suppose that the aged will be raised as aged, and the young as young, and that infancy will be raised in the same state, and remain such for ever? Are we to suppose that the bodies will be gross, material, and needing support and nourishment, or, that there will be a new organization?" All these and numerous other questions have been asked, in regard to the bodies at the resurrection; and it is by no means improbable that they were asked by the subtle and philosophizing Greeks, and that they constituted a part of the reasoning of those who denied the doctrine of the resurrection. This question, or objection, the apostle answers, 1Cor 15:39-50. It has been doubted, indeed, whether he refers in this verse to two inquiries--to the possibility of the resurrection, and to the kind of bodies that should be raised; but it is the most obvious interpretation of the verse, and it is certain that in his argument he discusses both these points.

(d) "How are" Eze 37:3 Verse 36. Thou fool. Foolish, inconsiderate man! The meaning is, that it was foolish to make this objection, when the same difficulty existed in an undeniable fact which fell under daily observation. A man was a fool to urge that as an objection to religion, which must exist in the undeniable and every-day facts which they witnessed. The idea is, "The same difficulty may be started about the growth of grain. Suppose a man, who had never seen it, were to be told that it was to be put into the earth; that it was to die; to be decomposed; and that from the decayed kernel there should be seen to start up first a slender, green, and tender spire of grass, and that this was to send up a strong stalk, and was to produce hundreds of similar kernels at some distant period. These facts would be as improbable to him as the doctrine of the resurrection of the dead. When he saw the kernel laid in the ground; when he saw it decay; when apparently it was returning to dust, he would ask, How CAN these be connected with the production of similar grain? Are not all the indications that it will be totally corrupted or destroyed? "Yet, says Paul, this is connected with the hope of the harvest, and this fact should remove all the objection which is derived from the fact that the body returns to its native dust. The idea is, that there is an analogy, and that the main objection in the one case would lie equally well against the acknowledged and indisputable fact in the other. It is evident, however, that this argument is of a popular character, and is not to be pressed to the quick; nor are we to suppose that the resemblance will be in all respects the same. It is to be used as Paul used it. The objection was, that the body died, and returned to dust, and could not, therefore, rise again. The reply of Paul is, "You may make the same objection to grain that is sown. That dies also. The main body of the kernel decays. In itself there is no prospect that it will spring up. Should it stop here, and had you never seen a grain of wheat grow-- had you only seen it in the earth, as you have seen the body in the grave--there would be the same difficulty as to HOW it would produce other grains, which there is about the resurrection of the body."

Is not quickened. Does not become alive; does not grow.

Except it die. Jn 12:24. The main body of the grain decays, that it may become food and nourishment to the tender germ. Perhaps it is implied here, also, that there was a fitness that men should die in order to obtain the glorious body of the resurrection, in the same way as it is fit that the kernel should die, in order that there may be a new and beautiful harvest.

(a) "which thou sowest" Jn 12:24 Verse 37. And that which thou sowest. The seed which is sown.

Not that body that shall be. You sow one kernel which is to produce many others. They shall not be the same that is sown. They will be new kernels raised from that; of the same kind, indeed, and showing their intimate and necessary connexion with that which is sown. It is implied here, that the body which will be raised will not be the same in the sense that the same particles of matter shall compose it, but the same only in the sense that it will have sprung up from that; will constitute the same order, rank, species of being, and be subject to the same laws, and deserve the same course of treatment as that which died; as the grain produced is subject to the same laws, and belongs to the same rank, order, and species as that which is sown. And as the same particles of matter which: are sown do not enter into that which shall be in the harvest, so it is taught that the same particles of matter which constitute the body when it dies, do not constitute the new body at the resurrection.

But bare grain. Mere grain; a mere kernel, without any husk, leaf, blade, or covering of any kind. Those are added in the process of reproduction. The design of this is to make it appear more remarkable, and to destroy the force of the objection. It was not only not the grain that should be produced, but it was without the appendages and ornaments of blade, and flower, and beard of the new grain. How could any one tell but what it would be so in the resurrection? How could any know but what there might be appendages and ornaments there, which were not connected with the body that died?

It may chance of wheat, etc. For example; or suppose it be wheat or any other grain. The apostle adduces this merely for an example; not to intimate that there is any chance about it. Verse 38. But God giveth it a body, etc. God gives to the seed sown its own proper body, formation, and growth. The word body here, as applied to grain, seems to mean the whole system, or arrangement of roots, stalks, leaves, flowers, and kernels that start out of the seed that is sown. The meaning is, that such a form is produced from the seed sown as God pleases. Paul here traces the result to God, to show that there is no chance, and that it did not depend on the nature of things, but was dependent on the wise arrangement of God. There was nothing in the decaying kernel itself that would produce this result; but God chose that it should be so. There is nothing in the decaying body of the dead which in itself should lead to the resurrection; but God chose it should be so.

As it hath pleased him. As he chose. It is by his arrangement and agency. Though it is by regular laws, yet it is as God pleases. He acts according to his own pleasure, in the formation of each root, and stalk, and kernel of grain. It is, probably, here intimated that God would give to each one of the dead at the resurrection such a body as he should choose, though it will be, doubtless, in accordance with general laws.

And to every seed his own body. That which appropriately belongs to it; which it is fitted to produce; which is of the same kind. He does not cause a stalk of rye to grow from a kernel of wheat; nor of maize from barley; nor of hemp from lentiles. He has fixed proper laws, and he takes care that they shall be observed. So it will be in the resurrection. Every one shall have his own, i.e. his proper body--a body which shall belong to him, and be fitted to him. The wicked shall not rise with the body of the just, or with a body adapted to heaven; nor shall the saint rise with a body adapted to perdition. There shall be a fitness or appropriateness in the new body to the character of him who is raised. The argument here is designed to meet the inquiry HOW should the body be raised; and it is, that there is nothing more remarkable and impossible in the doctrine of the resurrection than in the fact constantly before us, that grain that seems to rot sends up a shoot or stalk, and is reproduced in a wonderful and beautiful manner. In a manner similar to this, the body will be raised; and the illustration of Paul meets all the difficulties about the fact of the resurrection. It cannot be shown that one is more difficult than the other; and as the facts of vegetation are constantly passing before our eyes, we ought not to deem it strange if similar facts shall take place hereafter in regard to the resurrection of the dead.

(b) "giveth it" Gen 1:11,12

1 Corinthians 15:42-44

Verse 42. So also is the resurrection. In a manner similar to the grain that is sown, and to the different degrees of splendour and magnificence in the bodies in the sky and on the earth. The dead shall be raised in a manner analogous to the springing up of grain; and there shall be a difference between the body here and the body in the resurrection.

It is sown. In death. As we sow or plant the kernel in the earth.

In corruption. In the grave; in a place where it shall be corrupt; in a form tending to putrefaction, disorganization, and dust.

It is raised in incorruption. It will be so raised, In the previous verses (1Cor 15:36-41) he had reasoned from analogy, and had demonstrated that it was possible that the dead should rise, or that there was no greater difficulty attending it than actually occurred in the events which were in fact constantly taking place. He here states positively what would be, and affirms that it was not only possible, but that such a resurrection would actually occur. The body would be raised "in incorruption," "uncorruptible," 1Cor 15:52; that is, no more liable to decay, sickness, disorganization, and putrefaction. This is one characteristic of the body that shall be raised, that it shall be no more liable, as here, to wasting sickness, to disease, and to the loathsome corruption of the grave. That God can form a body of that kind, no one can doubt; that he actually will, the apostle positively affirms. That such will be the bodies of the saints is one of the most cheering prospects that can be presented to those who are here wasted away by sickness, and who look with dread and horror on the loathsome putrefaction of the tomb. Verse 43. It is sown in dishonour. In the grave, where it is shut out from human view; hurried away from the sight of friends; loathsome and offensive as a mass turning to decay. There is, moreover, a kind of disgrace and ignominy attending it here, as under the curse of God, and, on account of sin, sentenced to the offensiveness of the grave.

It is raised in glory. In honour; in beauty; honoured by God by the removal of the curse, and in a form and manner that shall be glorious. This refers to the fact that everything like dishonour, vileness, ignominy, which attends it here, shall be removed there, and that the body shall bear a resemblance to the glorified body of Jesus Christ, Eph 3:21. It shall be adapted to a world of glory; and everything which here rendered it vile, valueless, cumbersome, offensive, or degraded, shall be there removed. Of course, every idea which we can get from this is chiefly negative, and consists in denying that the body will have there the qualities which here render it vile or loathsome. The word glory (δοξη) means dignity, splendour, honour, excellence, perfection; and is here used as denoting the combination of all those things which shall rescue it from ignominy and disgrace.

It is sown in weakness. Weak, feeble, liable to decay. Here disease prostrates the strength, takes away its power, consigns it to the dust. It denotes the many weaknesses, frailties, and liabilities to sickness, to which we are here exposed. Its feeble powers are soon prostrate; its vital functions soon cease in death.

It is raised in power.

This does not denote power like that of God, nor like the angels. It does not affirm that it shall be endued with remarkable and enormous physical strength, or that it shall have the power of performing what would now be regarded as miraculous. It is to be regarded as the opposite of the word "weakness," and means that it shall be no longer liable to disease; no more overcome by the attacks of sickness; no more subject to the infirmities and weaknesses which it here experiences. It shall not be prostrate by sickness, nor overcome by fatigue. It shall be capable of the service of God without weariness and languor; it shall need no rest as it does here, (Rev 7:15, 22:5;) but it shall be in a world where there shall be no fatigue, lassitude, disease; but where there shall be ample power to engage in the service of God for ever. There is, however, no improbability in supposing that the physical powers of man, as well as his intellectual, may be greatly augmented in heaven. But on this point there is no revelation.

(c) "sown in dishonour" Dan 12:3, Mt 13:43, Php 3:21 Verse 44. It is sown a natural body. σωμαψυχικον. This word "natural" denotes, properly, that which is endowed with animal life, having breath, or vitality. The word from which it is derived (ψυχη denotes, properly, the breath; vital breath; the soul, as the vital principle; the animal soul, or the vital spirit; the soul, as the seat of the sentient desires, passions, and propensities; and then a living thing, an animal. It may be applied to any animal, or any living thing, whether brutes or men. It is distinguished from the soul or spirit, (πνευμα,) inasmuch as that more commonly denotes the rational spirit, the immortal soul; that which thinks, reasons, reflects, etc. The word "natural" here, therefore, means that which has animal life; which breathes and acts by the laws of the animal economy; that which draws in the breath of life; which is endowed with senses, and which has need of the supports of animal life, and of the refreshments derived from food, exercise, sleep, etc. The apostle here, by affirming that the body will be spiritual, intends to deny that it will need that which is now necessary to the support of the animal functions; it will not be sustained in that way; it will lay aside these peculiar animal organizations, and will cease to convey the idea which we now attach to the word animal, or to possess that which we now include under the name of vital functions. Here the body of man is endowed simply with animal functions. It is the dwelling-place, indeed, of an immortal mind; but as a body it has the properties of animal life, and is subject to the same laws and inconveniences as the bodies of other animals. It is sustained by breath, and food, and sleep; it is endowed with the organs of sense, the eye, the ear, the smell, the touch, by which alone the soul can hold communication with the external world; it is liable to disease, languor, decay, death. These animal or vital functions will cease in heaven, and the body be raised in a different mode of being, and where all the inconveniences of this mere animal life shall be laid aside.

It is raised a spiritual body. Not a mere spirit, for then it would not be a body. The word spiritual πνευματικον here stands opposed to the word natural, or animal. It will not be a body that is subject to the laws of the vital functions, or organized or sustained in that way. It will still be a "body," (σωμα,) but it will have so far the nature of spirit as to be without the vital functions which here control the body. This is all that the word here means. It does not mean refined, sublimated, or transcendental; it does not mean that it will be without shape or form; it does not mean that it will not be properly a body. The idea of Paul seems to be this: "We conceive of soul or spirit as not subject to the laws of vital or animal agency. It is independent of them. It is not sustained or nourished by the functions of the animal organization. It has an economy of its own; living without nourishment; not subject to decay; not liable to sickness, pain, or death. So will be the body in the resurrection. It will not be subject to the laws of the vital organization. It will be so much LIKE A SPIRIT as to be continued without food or nutriment; to be destitute of the peculiar physical organization of flesh, and blood, and bones; of veins, and arteries, and nerves, as here, (1Cor 15:50;) and it will live in the manner in which we conceive spirits to live; sustained, and exercising its powers, without waste, weariness, decay, or the necessity of having its powers recruited by food and sleep." All, therefore, that has been said about a refined body, a body that shall be spirit, a body that shall be pure, etc., whatever may be its truth, is not sustained by this passage. It will be a body without the vital functions of the animal economy; a body sustained in the manner in which we conceive the spirit to be.

There is a natural body. This seems to be added by Paul in the way of strong affirmation arising from earnestness, and from a desire to prevent misconception. The affirmation is, that there is a natural body; that is apparent; it is everywhere seen. No one can doubt it. So, with equal certainty, says Paul, there is a spiritual body. It is just as certain and indisputable. This assertion is made, not because the evidence of both is the same, but is made on his apostolic authority, and is to be received on that authority. That there was an animal body was apparent to all; that there was a spiritual body was a position which he affirmed to be as certain as the other. The only proof which he alleges is in 1Cor 15:46, which is the proof arising from revelation.

(*) "natural body" "An animal" (a) "spiritual body" Lk 24:31, Jn 20:19,26