1Cor 15:42-44 | Barnes | STEP | 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 ( ) 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," ; 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.

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